Annotations Upon the Historical Books Part 2

CHAP. IX.

Vers. 1. WHen Solomon had finished the building of the house of the Lord, and the kings house, &c.] Some would have these words ( and the kings house, and all Solomon's desire which he was pleased to do ) to be included in a parenthesis, and that because they would have the meaning of this clause to be, that when Solomon had finished the building of the house of the Lord, the Lord appeared to Solomon, &c. before he had built his own house, and his other buildings: but I see no necessity at all, why this second apparition of the Lord to Solomon, might not be after all his buildings were finished, as the words in our translation do plainly imply. Thirteen years indeed were spent in building his own house, after the Temple was finished, and so long therefore it seems it was after the finishing of the Temple, ere the Lord appeared the second time to Solomon, and assured him that he had heard his prayer, which he had made at the dedication of the Temple; for God would first settle him in the full glory of his kingdom, and then he takes that opportunity to renew his covenant with him in a second vision, assuring him, that in this glory his kingdom should be continued to his posterity, in case both he and his children would keep covenant with him; and withal threatening, that if they revolted from him, he would leave both them and the Temple and all, and pour forth his wrath and fury upon them.

Vers. 2. The Lord appeared to Solomon the second time, &c.] To wit, in a dream by night chap. 3.5. and so it is partly expressed, 2. Chro. 7.12. And the Lord appeared unto Solomon by night, and said unto him, I have heard thy prayer, and chosen this place to myself, for a house of sacrifice: once since that vision in Gibeon we read, that the word of the Lord came to Solomon, chap. 6.11. But that it seems was by some messenger or Prophet sent to him, for this was the second time the Lord appeared unto him in a vision, as is here expressly noted.

Vers. 3. I have hallowed this house which thou hast built, to put my name there forever, &c.] That is, until the coming of the Messiah without interruption. As for that following clause, and my eyes, and mine heart shall be there perpetually; thereby is promised, both the Lord's careful preservation of that house in succeeding times, and his readiness to hear the prayers that were offered to him there, and likewise, that he would do this out of his fatherly care over them, and love to them.

Vers. 7. This house which I have hallowed for my name, will I cast out of my sight, &c.] That is, I will cast it out of my protection, as a filthy polluted thing: concerning the following clause, and Israel shall be a proverb, &c. see the note, Deut. 28.37.

Vers. 11. Now Hiram the king of Tyre had furnished Solomon with cedar trees, and fir trees, and with gold.] To wit, one hundred and twenty talents, as is expressed, verse. 14.

Solomon gave Hiram twenty cities in the land of Galilee.] By way of requiting Hirams bounty, in supplying him with those thing, mentioned in the former words, or by way of satisfying him for those things. It was questionless unlawful for Solomon to give away any part of the land of Canaan to a strange king, or people; for therein, first, there should have been wrong done to that tribe in whose lot these cities were, who should hereby have been deprived of a part of their inheritance which God had given them: and secondly, he should have encroached upon God's royalty, who still held the land as his, and only allowed the Israelites to dwell in it as sojourners, by right derived unto them from him; and to manifest this, had conveyed it to them, with this condition or proviso, that it should not be lawful for any of them to alienate or sell a way their estates forever, no not to any of their brethren the Israelites, Levite. 25.23. But how then could Solomon, who yet continued in his uprightness, give away twenty cities in the land of Galilee, to Hiram king of Tyre? I answer, either Solomon gave him these cities only that he might receive thence for certain years, till he was satisfied for that which was owing him, the tribute or other profits which were thence yearly paid to Solomon; or else rather, these cities were not a part of that land which God had of old given for the inheritance of his people, but lay in a tract of ground on the outside of the borders of Asher, Josh. 19.24. betwixt them and mount Libanus, and being now reduced under Solomon's dominion, and either now, or afterward, counted as a part of Galilee, to which they were joined, thence Solomon gave unto Hiram twenty cities. And indeed this answer seems most probable, because upon Hirams refusing these cities, they were repaired and enlarged by Solomon, and certain colonies of the Israelites were planted therein, 2 Chron. 8.1, 2. whereas before they were inhabited by the heathen, which, some say, was the first occasion why Galilee was called Galilee of the Gentiles, Esa. 9.1.

Vers. 12. And they pleased him not.] That is, he liked them not, because they stood in an unfruitful and marish ground: or, because he thought it would be long ere he should thence reap that satisfaction he expected from Solomon; and as he misliked them, so it seems, he refused the profer, and chose rather to receive satisfaction some other way: for at this very time, to wit, in the one and twentieth year after the foundation of the Temple was laid, Solomon repaired and fortified these places which Hiram refused, as was before noted from 2 Chron. 8.1, 2.

Vers. 15. And this is the reason of the levy which king Solomon raised, for to build the house of the Lord, &c.] That is, for the same reason, that he had received this aid from Hiram, did he also raise a levy both of men and money amongst the people, namely, for to build the house of the Lord, and his own house, &c. of the levy of men, we read chap. 5.13. and of the levy of money, that is understood (as some Expositors hold) which we read 2 Chron. 9.13, 14. And though the people yielded willingly to this levy for the Temple, yet when it was still continued for these other buildings, it seems they grudged at it, as we may gather from what they said to Rehoboam, Chap. 12.4.

And Millo, and the wall of Jerusalem, and Hazor, and Megiddo, &c.] Concerning this Millo, see the note 2 Sam. 5.19. either it was now repaired and enlarged by Solomon, or else a new one was built in another place. Hazor was in the tribe of Naphtali, Josh. 19.32, 36. the chief city aforetimes of the Canaanites, Josh. 11.1, 10. and Megiddo belonged to Manasseh, Josh. 17.11.

Vers. 16. For Pharaoh king of Egypt had gone up, and taken Gezer.] This Gezer was a city allotted to the Levites in Ephraim's tribe, Josh. 21.20, 21. yet it had been hitherto it seems in the Canaanites possession, till perhaps upon some distaste given, Solomon being then busied in his magnificent buildings, entreated Pharaoh his father in law, to rid him of these neighbors, which he accordingly performed, and gave the city as a present for his daughter.

Vers. 17. And Solomon built Gezer, and Beth-horon the nether.] Yea, and Beth-horon the upper also, 2 Chron. 8.5. one being here expressed for both: this was also a city of the Levites, in the tribe of Ephraim, Josh. 21.21, 22.

Vers. 18. And Baalath and Tadmor in the wilderness, in the land.] Baalath was a city in the tribe of Dan, Josh. 19.40.44. as for that last clause of this verse, ( in the land, ) it may have relation to Tadmor alone, to imply, that it was in the land of Israel, though in the utmost coasts thereof; or else, to all the towns and cities before mentioned: and is added, to show, that besides what Solomon built elsewhere, all these before mentioned he built or repaired in the land of Canaan.

Vers. 19. And that which Solomon desired to build in Jerusalem, and in Lebanon.] To wit, in the place where the house of Lebanon stood, or else in the mountain of Lebanon, which was on the north bounds of the land of Canaan, for there he might build certain forts or towns, though the house of Lebanon were built not far from Jerusalem, of which, see the note, chap. 7.2.

Vers. 21. Whom the children of Israel were not able utterly to destroy. See the note, Josh. 15.63.

Upon those did Solomon levy a tribute of bond-service unto this day.] That is, not only of money but also of personal service, and that in more servile employments then he would impose upon the Israelites, fitter for bondmen then for free men, as we may see, 2 Chron. 2.18. and hence it was, that the posterity of these strangers were called Solomon's servants, Ezra 2.55, 58. nor is it necessary that we should think, that this was a transgression of that law, Deut. 7.2. And when the Lord thy God shall deliver them before thee, thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy to them: since that may be meant only of the inhabitants that were in the land at their entering first into it, not of their posterity, especially if the Israelites had made peace with them, and much more, if they had embraced the true religion.

Vers. 23. These were the chief of the officers that were over Solomon's work, five hundred and fifty, &c.] In the fifth chapter of this book, and the sixteenth verse, we read of a far greater number, to wit, of three thousand and three hundred; but there the story speaks of those chief officers, which were over the work in mount Lebanon, where the materials were prepared for the building of the Temple, and here it speaks only of those chief officers that had the oversight of those that were employed at home in building; the greater difficulty is how to reconcile this place with that in the 2 Chron. 8.10. where it is said, that the chief of King Solomon's officers were but two hundred and fifty men: but to this, three answers may be given; first, that there the number of Solomon's chief officers of state is expressed that bare rule over the people, not as here, of those that were employed about his buildings: or secondly, there only those officers were numbered, which were to take account of the builders, and had the chief command over the work: but that here the master builders that had the charge to oversee the rest, and give direction for the building, which were three hundred, are also comprehended: or thirdly, though there were five hundred chief officers, and fifty in a higher rank above them, which were over the five hundred, (all which are here together numbered) yet those five hundred did execute their places by turns, two hundred and fifty at a time, and that therefore there are but two hundred and fifty mentioned, 2 Chron. 8.10.

Vers. 25. And three times in the year did Solomon offer burnt offerings, &c.] That is, at the three great feasts, the feast of unleavened bread, the feast of Pentecost, and the feast of Tabernacles: but under these by a Synecdoche, all other parts of God's worship required by the law are comprehended, and therefore in 2 Chron. 8.13. there is mention made also of the daily sacrifices, and of the sacrifices on the Sabbaths, and on the new moons.

So he finished the house, &c.] That is, having finished the building of the house, he employed it in those services for which it was appointed, and therefore, 2 Chron. 8.14. it is also added, that he appointed the priests and Levites to their several charges, in their courses, according to the order which David by direction from the Lord had ordained.

Vers. 26. And king Solomon made a navy of ships in Ezion-geber, &c.] Though this be here first related, yet evident it is, that this navy was sent forth before the Temple was built, because of the Almug-trees brought home by this navy; And the king made of the Almug-trees pillars and terrises for the house of the Lord, and harps and psalteries for singers, chap. 10.12. and 2 Chron. 9.10.11. How Jehoshaphat attempted to enrich himself by sending out a navy after the same manner, as Solomon had done before him, and how he sped, we may read, Chap. 22.48.

Vers. 27. And Hiram sent in the navy his servants, &c.] To wit, because the Tyrians that were under Hirams government, were always held the most expert seamen: neither did Hiram only afford him mariners, but was also at cost to build certain ships in Ezion-geber, where Solomon's navy was built that should go along in that voyage with the ships of Solomon, for that must needs be the meaning of that place, 2 Chron. 8.18. And Hiram sent by the hands of his servants, ships and servants that had knowledge of the sea, and they went with the servants of Solomon to Ophir, and that because Hiram could not send ships ready built from Tyre, which was in the midland sea to Ezion-geber, which was in the red sea, without fetching an infinite great compass by sea, which hath no appearance of likelihood in it.

Vers. 28. And they came to Ophir, and fet from thence gold, four hundred and twenty talents, &c.] Ophir is thought to be in the east Indies, for thither indeed they might most easily fail from Ezion-geber, which was in the red sea; and whereas in 2 Chron. 8.18. we read of four hundred and fifty talents, it seems, that thereof thirty talents, went in expense for the charges of the fleet, and for the wages of the men, or it was the return of the adventure of some private persons, and only four hundred and twenty, as here, came clear to the king.

CHAP. X.

Vers. 1. THe Queen of Sheba heard of the fame of Solomon, concerning the name of the Lord.] Sheba was a country that lay southward and far remote from Jerusalem, Jer. 6.20. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? and thence this Queen is called by our Savior the Queen of the south, Matth. 12.42. and is said to have come from the utmost parts of the earth, to hear the wisdom of Solomon: some conceive it to have been in Ethiopia; others more probably in Arabia the happy; however both her sex & dignity are noted to set forth the noble spirit of this Queen, that could leave the pleasures of her court, and take such a tedious and costly journey to come to Solomon, being only led thereto by hearing his fame concerning the name of the Lord, that is, concerning God's love and favor to him, and the singular wisdom wherewith God had endowed him, especially in the things of God, and concerning his zeal towards God, and the Temple which he had built to his name, &c.

Vers. 5. And the sitting of his servants, and the attendance of his ministers and their apparel.] Amongst the particulars here mentioned, which it seems the Queen of Sheba did principally admire, even the sitting of his servants, and the attendance of his ministers, is named for one; and it may be meant either of the sitting of his council, when they met together to advise about the kings and kingdoms affairs, and the attendance of his Nobles and Courtiers upon him; or else of the sitting of his Courtiers at table to eat, and the attendance of his ministers and servants upon them; to wit, either because there was such a multitude of his Nobles and Courtiers; or because being so many, they were all ordered with such admirable wisdom: they sat at the tables provided for them, everyone according to their place, and were served with admirable pomp and state: and so also their apparel, is expressed, which is meant either of the richness and costliness of his Courtiers and servants attire, or else of the robes which his Nobles and Officers wore according to their places.

And his ascent, by which he went up unto the house of the Lord.] It seems there was an ascent by stairs from the kings palace to the outer court of the Temple; and so again afterwards from one court to another, till they came to the house of the Lord itself: and indeed because of all Solomon's buildings, this is only particularly expressed, as the chief thing the Queen of Sheba admired, we may conclude it was done with all possible art and cost: and was one of the most magnificent and graceful things that belonged to the building; even the pillars on each side the several stairs were made of precious wood, as is afterwards expressed, verse. 12.

There was no more spirit in her.] That is, she was in a manner astonished with admiration.

Vers. 11. And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug-trees, &c.] Solomon sent ships of his own, together with the ships of Hiram, chap. 9.26. but because his ships were built after the Tyrian manner, and with Hirams timber, and especially because the chief mariners in the whole navy, yea even in Solomon's ships, were the servants of Hiram, chap. 9.27. therefore is the navy here called, the navy of Hiram. As for the almug-trees, which were herein brought from Ophir, in 2. Chron. 9.10. they are called algume trees; now algume trees Solomon also had from Lebanon, 2. Chron. 2.8. Send me also cedar trees, fir trees, and algume trees, &c. but those it seems were far inferior to these that were brought from Ophir, as is expressed in the following verse.

Vers. 12. And the king made of the almug-trees pillars for the house of the Lord, &c.] To wit, the pillars in the rails on each side of the stairs, whereby they did ascend up to the house of the Lord, and therefore, 2. Chron. 9.11. it is said, that he made terrises to the house of the Lord, and to the kings house, of the algume trees.

Vers. 14. Now the weight of gold that came to Solomon in one year, was six hundred threescore and six talents of gold.] To wit, by his ships that were sent out to fetch in gold and other precious commodities (for it is not likely that the kings tribute, or other yearly revenues, of which some understand this place, was still paid in gold:) indeed the gold that was brought from Ophir, was at the most but four hundred and fifty talents, 2. Chron. 8.18. as was noted above, chap. 9.28. but besides, that there was gold brought from Tharshish, as we find here, verse. 22. which, with that brought from Ophir, might well make six hundred sixty six talents, as is here expressed: some say too, that though at the first the return of gold from Ophir, was but four hundred and fifty talents, yet afterward it came to be more.

Vers. 16. And king Solomon made two hundred targets of beaten gold, &c.] As being made, not for service in the war, but only for pomp and state, to set forth the majesty of his royal dignity; for these it is likely were by his guard carried before him, as afterwards the brazen shields, made in the room of these, were carried before Rehoboam, chap. 14.27, 28. & indeed considering how soon these golden targets and shields became a prey to the enemy, it is likely there was an excess of pomp herein, that was not pleasing to God.

Vers. 17. And he made three hundred shields of beaten gold, three pound of gold went to one shield.] Or three hundred shekels, for so the weight of these shields is expressed, 2. Chron. 9.16. And three hundred shields made he of beaten gold; three hundred shekels of gold went to one shield, and the king put them into the house of the forest of Lebanon: whereby it appears, that the shields were not above half so big as the targets, which weighed, each of them, verse. 16. six hundred shekels.

Vers. 18. Moreover the king made a great throne of ivorie, and overlaid it with the best gold.] That is, in several places; for had it been wholly covered over with gold, to what end had the ivorie been? Now this throne stood, doubtless, in the porch of judgment, chap. 7.7.

Vers. 19. The throne had six steps, &c.] And above the uppermost of these six steps a footstool of gold, as is expressed, 2. Chron. 9.18. though that be not mentioned here: and thus whilst the king sat aloft in his throne, above all the people, he was put in mind thereby, how far he ought to excel others in wisdom and all other spiritual gifts, and that there was an eminency of goodness and grace required in him, answerable to the dignity whereto God had advanced him.

And there were stays on either side on the place of the seat, and two Lions stood by the stays, &c.] These portraitures of lions were not only by way of ornament, on each side the throne by the stays whereon the king laid his arms, and so also on each side the six steps, by which he went up to the throne, as it follows in the next verse; but also to signify, first, the power, the majesty, the undaunted boldness, courage and magnanimity, that ought to be in princes, and so consequently, how dangerous it is to provoke them to displeasure; whence it is, that princes are frequently in the Scripture, compared to the lion, the king of beasts, as Prov. 19.12. The kings wrath is as the roaring of a lion: secondly, the vigilancy and watchfulness that should be in princes, because of their great charge and many enemies, thy had need to wake when others sleep; as it is said of lions, that they sleep always with their eyes open: thirdly, that those that are appointed for the guard of kings, had need be both valorous and vigilant, because their charge is so precious, and in such continual danger by reason of open and secret enemies: fourthly, that princes are so guarded by the special providence of God over them, that it is as perilous to offer them any injury, as to rush upon the mouths of many ramping lions: and fifthly, how dangerous it is to incur the displeasure of Christ; that lion of the tribe of Judah, Rev. 5.5. of whom Solomon was a type, and especially to seek the overthrow of his kingdom; and that because his power is infinite, and his wrath insupportable; they that will be so desperate as to put too their hands for the overturning of his throne, shall find, that his throne is guarded with lions; they shall be torn in pieces, and there shall be none to help them.

Vers. 21. None were of silver, it was nothing accounted of in the days of Solomon.] That is, comparatively, silver was not esteemed for their drinking vessels, in Solomon's days; even silver is mentioned in the next verse, amongst those things that were brought over in the navy of Tharshish, which shows, that it was of good esteem in the days of Solomon; but the meaning is, that having such abundance of gold, most of their plate was made of gold; and silver plate was little esteemed in those times.

Vers. 22. For the king had at sea a navy of Tharshish, &c.] That is, a navy bound for Tharshish, as the ships that go from us to the east Indies, are usually called the India ships: where this Tharshish was, it is hard to say; some Interpreters conceive, that by Tharshish is meant only the ocean sea, but so it cannot be taken, here, for then there should be a manifest tautology in these words, as if we should read it, the king had at sea a navy of the sea: and besides, Tharshish is mentioned as a place to which the ships went, 2 Chron. 9.21. for the kings ships went to Tharshish; and so again, the 2 Chron. 20.37. the ships were broken, that they were not able to go to Tharshish. Nor need we trouble ourselves, because we cannot conclude what particular place this Tharshish was, since most probable it is, that as we call all countries unknown, because so far remote from us, the Indies, so they called all far remote Islands and countries, to which their ships made such long voyages, Tharshish.

Vers. 26. And he had a thousand and four hundred chariots.] And what a multitude of horses he had to serve by turns in these chariots, we find 2 Chron. 9.25. but especially, 1 King. 4.26. where see the notes on that place.

Vers. 28. And Solomon had horses brought out of Egypt, and linen yarn, &c.] To show, whence Solomon should have such a multitude of horses, this is here added, to wit, that Solomon's merchants did usually buy and transport horses and linen yarn out of Egypt the linen yarn at such a price as was agreed upon between the Egyptians, and them; and the horses at the rate mentioned, verse. 27. for their price is particularly expressed, to intimate the magnificence of Solomon in regard of his horses: and probable it is, that by the special favor of Pharaoh it was, whose daughter Solomon had married, that they did enjoy this traffick: for horses and linen yarn were the choicest commodities of Egypt, Cant. 1.9. Ezek. 27.7.

Vers. 29. And a chariot came up, and went out of Egypt for six hundred shekels of silver, &c.] That is, four horses for a chariot, one horse cost one hundred and fifty shekels: and therefore four horses cost four times as much, to wit, six hundred shekels of silver.

And so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means.] That is, they bought not only to serve their own prince and country, but also for other bordering kings and kingdoms.

CHAP. XI.

Vers. 1. BUt king Solomon loved many strange women, &c.] And thus Solomon sinned, not only in that his wives and concubines were strange women; that is, not Israelites, but of other idolatrous nations; but also in that he had so many, which was against the law, concerning the kings of Israel, Deut. 17.17. Neither shall he multiply wives to himself.

Vers. 3. And he had seven hundred wives, Princesses, and three hundred concubines.] A far less number is reckoned, Cant. 6.8. There are threescore Queens, and fourscore concubines, and virgins without number. If therefore there be an allusion there to Solomon's wives, and concubines; it seems he had no more at the time when he wrote that song, though afterwards they were increased to the number here mentioned.

Vers. 4. For it came to pass when Solomon was old, that his wives turned away his heart after other gods.] That is, they won him to give way to their idolatry: for so the most, and best Expositors understand this, not that Solomon did indeed esteem their idols, gods; or that he did himself worship their idol-gods (for then it is like he would have brought them into the Temple) but that he gave way to the open and public exercise of their idolatrous worship; yea furthered it by building temples for them, &c. and thus by suffering the wisest of men thus to fall, God was pleased to let us see, how little trust there is in the wisdom of man. The time when he thus fell off from his former integrity, is noted, to wit, that it was when Solomon was old, and that either by way of aggravating his sin, both because his lusting after, and slavish doting upon so many idolatrous wives and concubines, was most unseemly in old age, and also because after so long communion with God, and experience of God's goodness, it was the more insufferable, that he should now fall into so gross a sin; or else by way of intimating the occasion of Solomon's defection at last; namely, that his wives and concubines took the advantage of his weakness in his old age, and so won him to that which formerly he would not have done.

Vers. 5. For Solomon went after Ashtoreth, &c.] See concerning Ashtoreth, Judges 2.13. and of Milcom or Molech, verse. 7. See Levite. 18.21.

Vers. 7. Then did Solomon build a high place for Chemosh, &c.] That is, a place of worship for this idol-god, either a Temple, or at least an image and altars to sacrifice on; these were usually reared on mountains and hills (though not always, Jer. 7.31. And they have built the high places of Tophet, which is in the valley of the son of Hinnom ) and therefore were called high places; and so accordingly did Solomon build these high places, for his wives idol-gods, in the hill that is before Jerusalem, that is, in mount Olivet, of which mention is made, 2. Sam. 15.30. called afterwards the mount of corruption; where they continued till Josiah's days, 2. Kings 23.13. And the high places that were before Jerusalem, on the right hand of the mount of corruption, which Solomon the king of Israel had built, did the king defile: probable it is, that Solomon did purposely build them out of the city, as thinking it too much to defile the city which God had chosen for his dwelling place, with such abominations: but yet being set up so nigh the Temple, they might seem erected to outbrave or defy God's Temple; and therefore even hereby his sin was aggravated.

Vers. 8. And likewise did he for all his strange wives.] Though at first happily he might only grant this favor to one or two of his wives, yet the rest by degrees pleaded for the same liberty, and so at last he was brought to build high places for all his wives idol-gods.

Vers. 9. His heart was turned from the Lord God of Israel, which had appeared unto him twice.] That is, in an extraordinary way, as he used to appear to his Prophets, by dreams and nightly visions, to wit, once at Gibeon, chap. 3.5. and the second time at Jerusalem, chap. 9.2. which being a singular favor, is therefore mentioned as a great aggravation of his sin.

Vers. 11. I will surely rend the kingdom from thee, and will give it to thy servant.] And thus God repaid him in his kind; for as he divided the honor that was only due to God, leaving part of it to the Lord, and giving away part of it to his wives idol-gods; so the Lord dealt with his posterity in regard of the kingdom, leaving his son two tribes, and giving away ten of the twelve tribes to Jeroboam his servant.

Vers. 12. Notwithstanding, in thy days I will not do it, for David thy fathers sake.] That is, because of the promise made to him, 2. Sam. 7.12, 13, 14, 15.

Vers. 13. But will give one tribe to thy son, &c.) To wit, one of the tribes of Israel, considered apart from the tribe of Judah: of the twelve tribes there were but ten that followed Jeroboam, verse. 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam, to wit, Judah and Benjamin, 2. Chron. 11.12. having Judah and Benjamin on his side: and why then is it said here, that one tribe only should be given to Solomon's son? I answer, because he speaks here of the tribes that belonged to the kingdom of Israel. Judah in regard of her eminency, was still reckoned apart from the rest of the tribes, 1. Sam. 11.8. And when he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand: but especially after that division when Judah followed David, and the other tribes followed the house of Saul, henceforth the kingdom of Judah and the kingdom of Israel were still distinguished; yea, even after both were jointly under David's command, 2. Sam. 5.5. In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty and three years over all Israel and Judah. Now the Lord therefore threatening the rending away of the kingdom of Israel, from the house of David, he adds, Howbeit, I will not rend away all the kingdom (that is, all the kingdom of Israel) but will give one tribe to thy son; that is, one of the tribes that belonged to the kingdom of Israel, namely Benjamin: see the notes verse. 3. and chap. 12.20. and this the Lord promiseth to do for David his servants sake, and for Jerusalem's sake, which he had chosen, to wit, that in the city which God had chosen, they might live under the government of David's seed, the true heirs of the kingdom, from whom the Messiah was to descend.

Vers. 15. When David was in Edom, and Joab the captain of the host was gone up to bury the slain, &c.] Of David's subduing the Edomites, we read 2. Sam. 8.14. And he put garrisons in Edom; throughout all Edom put he garrisons, and they of Edom became David's servants, and at this time, it seems, whilst Joab prosecuted his victory, slaying all the males where he came, Hadad was hid being a little child, and afterwards, whilst he went about to see that all the dead that he had slain were buried, Hadad secretly escaped away. Yet some conceive otherwise of this passage, to wit, that after the conquest of the Edomites, 2. Sam. 8.14. the Edomites fell upon the garrisons which David left behind him, and slew them: whereupon Joab went up to bury the dead, and to be avenged on the Edomites, and so slaying all the males where he came, Hadad of the seed-royal was conveyed away.

Vers. 18. And they took men with them out of Paran.] To honor him with their attendance, when he should come into Egypt.

Vers. 21. Hadad said to Pharaoh, Let me depart, that I may go into mine own country.] As conceiving hope of recovering the kingdom of Edom, now David and Joab were dead, whom, it seems, he much feared; or at least of enjoying liberty upon some honorable conditions, to live again in his native country: yet it is manifest he attempted nothing against Solomon a long time after this; for he left Egypt immediately after David's death, before Pharaoh had cause to be jealous of him, because of his affinity with Solomon, and till Solomon's fall in his old age, his enemies stirred not, chap. 5.4. But now the Lord my God hath given me rest on every side; so that it seems, he either lay hid along time in Idumea, or made some covenant with Solomon, as becoming tributary to him for his kingdom; yea, when he did stir, he was not able to shake off the yoke, for the Edomites continued tributaries to the kings of Judah till Jehorams reign, 2. Chron. 21.10.

Vers. 23. Rezon the son of Eliadah, which fled from his Lord Hadadezar, king of Zobah.] To wit, when David had gotten the better of his master in battle; this it seems was when David got that great victory of the Syrians, mentioned, 2. Sam. 10.18.

Vers. 24. And they went to Damascus, and dwelt therein, and reigned in Damascus.] David had put a garrison in Damascus, 2. Sam. 8.6. It seems therefore, that Rezon with his band of men, set upon this garrison, and took the place from Solomon, and so there reigned as king.

Vers. 25. And he was an adversary to Israel all the days of Solomon.] That is, after his first rising against him: it is likely he was an adversary in heart, ever since he fled in that battle wherein his lord Hadadezer was vanquished, and that then he gathered this band of men here mentioned, perhaps of his lords broken troops: yet because David put garrisons in Syria of Damascus, 2. Sam. 8.1, 6. and it is not probable that Solomon lost anything of that which his father had gotten, till himself fell from God, chap. 5.4. therefore it is thought, that this Rezon did elsewhere shelter himself, or lived by secret robbing and pillaging, till Solomon's declining days; and that then he brought Damascus to an open revolt, and became king thereof, and was an enemy to Solomon on the north, as Hadad the Edomite was on the south.

Vers. 26. And Jeroboam the son of Nebat, an Ephrathite, &c.] An Ephrathite: that is, of the tribe of Ephraim, and so in this tribe all the kings of Israel, that reigned over the ten tribes had their chief residence, and herein was that prophesy fulfilled, that Ephraim should be greater then Manasseh, Gen. 48.19. now of this man it is said, that he lift up his hand against the king, to wit, by revolting from him, and becoming the head of the ten tribes, in rending the kingdom from his son; for though perhaps after he had heard the prophesy of Ahijah, he might entertain thoughts of disloyalty against his Sovereign; and perhaps secretly sow some seeds of sedition among the people, for which he was glad to fly into Egypt, verse. 40. yet we read of nothing he openly attempted against Solomon, or against his house, till Solomon was dead.

Vers. 28. He made him ruler over all the charge of the house of Joseph.] That is, he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh.

Vers. 29. When Jeroboam went out of Jerusalem, &c.] To wit, to enter upon the office and charge which Solomon had honored him with, the prophet Ahijah found him in the way, who is called the Shilonite, because he was of Shilo, where the Tabernacle was many years together: (he was one of them that wrote the Acts of Solomon, 2 Chron. 9.29.) and they two were alone in the field. If therefore Jeroboam went attended out of Jerusalem, according to the honor of the charge whereto Solomon had now advanced him, it seems the Prophet desired to have some private conference with him, and then when they were alone delivered his message to him.

Vers. 30. And Ahijah caught the new garment that was on him.] That is, the new garment wherewith the Prophet (who now represented God's person the absolute disposer of the kingdom, newly erected in the house of David) had clad himself.

Vers. 31. Behold I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee.] That is, all besides Judah and Benjamin: some conceive that Simeon was the only tribe, which joined with that of Judah, as having their lot within the lot of Judah, Josh. 19.2. but this cannot be; because those of the tribe of Simeon that joined themselves with Asa, are expressly said to be such as revolted from the kingdom of Israel, 2 Chron. 15.9. Neither need it seem strange, that the tribe of Simeon, having their portion within that of Judah, should notwithstanding belong to the kingdom of Israel; for it seems that the Simeonites in David's time, went forth with Colonies, and planted themselves in other places, as is manifest 1 Chron. 4.31, 39. However by foretelling Jeroboam what should happen, the Lord took order that he should know, that whatever should occasion that revolt of the ten tribes from the house of David, yet it was by the providence of God, who had now conferred the kingdom upon him. See the note also, verse. 13.

Vers. 33. Because that they have forsaken me, and have worshiped Ashtoreth, &c.] This is the reason given for that he had said before, verse. 31. I will rend the kingdom out of the hand of Solomon, &c.] But why should Rehoboam suffer in the loss of ten tribes for the people's idolatry? I answer: first, because Solomon's giving way to his wives idolatry, proved a snare to the people, and occasioned their revolting from God: and secondly, even the people suffered, as well as Rehoboam hereby: this rent in the kingdom proving the occasion of continual war between them of Judah and them of Israel, which brought in many miseries from foreign nations upon both kingdoms.

Vers. 36. And unto his son will I give one tribe, that David my servant may have a light always before me, &c.] That is, unto one of his posterity, sitting in the throne of David. See the note, 2 Sam. 21.17.

Vers. 39. And I will for this afflict the seed of David, but not forever.] For at length Christ arose out of the tribe of Judah, to whom God gave the throne of his father David, to reign over the whole house of David forever, Luk. 1.32, 33.

Vers. 40. Solomon sought therefore to kill Jeroboam, and Jeroboam arose, and fled into Egypt, &c.] Hereby it appears, that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him, and perhaps began to alienate the hearts of the people from the king: and so to escape Solomon's fury, he fled to Shishak king of Egypt, and sheltered himself there till Solomon was dead: and yet was this Shishak Solomon's brother in law, if he were (as generally it is thought he was) the son of that Pharaoh king of Egypt, whose daughter Solomon had married.

Vers. 41. All that he did, and his wisdom, are they not written in the book of the acts of Solomon?] The acts of Solomon were written by Nathan, Ahijah, and Iddo, prophets that lived in Solomon's time, 2 Chron. 9.29. but this book here mentioned, seems to have been some complete history (not now extant) of the reign of Solomon gathered out of the several writings of these prophets, and other records of those times, wherein many particulars of his life were recorded, not expressed in the sacred story; and amongst other things doubtless that of his repentance, for though it be not here expressed, yet that he did repent before his death, may be evidently gathered from other places of Scripture as 2 Chron. 11.17. So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong three years, for three years they walked in the way of David, and of his son Solomon: where Solomon and David are jointly commended: and from that promise made concerning Solomon, Psal. 89.33. Nevertheless, I will not utterly take away my loving kindness from him, nor suffer my faithfulness to fail: but especially from the book of Ecclesiastes, which questionless was written as the public monument of his repentance; and that which we read, 2. Pet. 1.20, 21. where all the penmen of Scripture are said to have been holy men of God.

CHAP. XII.

Vers. 1. ANd Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.] Though Solomon had seven hundred wives, and three hundred concubines, chap. 11.3. yet we read but of three children that he had, two daughters, Taphath, and Basmath, that were married to two of his own Princes, chap. 4.11.15. and this his son Rehoboam, who was born to him of Naamah an Ammonitesse, chap. 14.21. a year before Solomon was crowned king of Israel; for Solomon reigned but forty years, chap. 11.42. and Rehoboam was one and forty years old when Solomon died, 2. Chron. 12.13. Being therefore the undoubted heir to the kingdom (for God had now settled the kingdom upon Solomon and his heirs, 2. Sam. 7.12, 13.) and the consent of the people being never required for the establishing of his father Solomon in the throne, why should it be now necessary to make him king? or if the people must be called together for this, why not to Jerusalem rather then to Shechem? Surely this doth very probably imply, that the ten tribes being already seditiously inclined, did presently upon the death of Solomon revive the memory of that old division of the kingdom, in the days of David and Ishbosheth the son of Saul, 2. Sam. 2.8, 9, 10. and did openly make known that they would have him receive the crown and kingdom of Israel apart by itself, as David did at Hebron, 2. Sam. 5.3. and to that end called an assembly of the people at Shechem; resolving to make themselves another king if Rehoboam gave them not the better satisfaction, and that this was the cause of Rehoboams going thither.

Vers. 2. When Jeroboam the son of Nebat, who was yet in Egypt, heard of it, &c.] That is, when he heard of Solomon's death, and that the ten tribes began to stir against Rehoboam, and to that end had appointed an assembly at Shechem.

Vers. 3. They sent, and called him, &c.] That is, at the same time when the people gave him notice of Solomon's death, &c. they desired him to come out of Egypt to them; and this too discovered that they meant not well to Rehoboam, whatever they pretended, that they send for Jeroboam, who fled away, as a traitor, from Solomon his father into the land of Egypt.

Vers. 4. Thy father made our yoke grievous, &c.] To wit, by tributes and taxes imposed upon them; for though he made not the Israelites bondmen, chap. 9.22. yet we read of provision that was gathered in all his land for his household, chap. 4.7. and of levies made for his buildings, chap. 9.15. and besides, in his latter days, when his thousand wives and concubines were to be provided for, and Temples built for their idol-gods, and withal, Hadad of Edom, and Rezon of Damascus began to make war against him, we may well think he laid still greater and heavier impositions upon them; and of these they desired now to be eased, in this petition they presented to Rehoboam; they had cause enough indeed to complain of Solomon's government in his latter days, because of the idolatry he had set up in the land; but of this they speak not one word, but only complain of their taxes, Make thou the grievous service, and the heavy yoke, with thy father put upon us, lighter, and we will serve thee.

Vers. 6. And king Rehoboam consulted with the old men that stood before Solomon his father, &c.] How much more likely these men were to give him the best counsel, then those whose counsel he afterwards followed, is intimated in these words▪ first, because they were old men, whose judgment is usually, by long experience, better then the judgment of younger men, with the ancient is wisdom, and in length of days is understanding, Job. 12.12. And secondly, because they had stood before Solomon his father; that is, they had been of his servants and counsel, and could not therefore but learn much wisdom of him, who was the great oracle of wisdom in those days.

Vers. 7. If thou wilt be a servant unto this people this day, and wilt serve them, &c.] In 2. Chron. 10.7. it is, If thou be kind to this people, and please them, and speak good words to them, that is, if thou wilt answer them gently (which was indeed the counsel of his father Solomon, Prov. 15.1. a soft answer turneth away wrath ) and if thou wilt grant them their desire at present, then they will always continue thy subjects and servants. Because Rehoboam might think, that if he should yield to the people, when they came in such an imperious insolent manner, hereby he should make himself a slave, and a servant to those, which should be subjects and servants to him; therefore to answer this, the old men express themselves thus, If thou wilt be a servant to this people this day, &c. as if they should say, Be it so: better it is to be a servant to them for a day, and to stoop to them beyond that which were otherwise fitting, and so to work them to the obedience of subjects by degrees, which afterwards may be easily done, then by standing too much upon terms of honor now to enrage them, and drive them off, to an open rebellion: and this indeed was wise politick counsel: but yet observable it is, that as Princes counselors are wont to do, that which they aimed at was not the benefit, and ease of the people, but that he might appease them for the present; and so having won them to submit to his sovereignty, might afterwards use them as he pleased himself, then they will be (say they) thy servants forever.

Vers. 8. But he forsook the counsel of the old men, &c.] That is, he misliked their counsel, to wit, because he thought it stood not with his honor so to stoop to the people, and so thereupon he consulted with the young men that were grown up with him, and stood before him, that is, the young gallants that attended him in his court, the sons of the Nobles, that had been from their childhood and youth brought up with him; and herein we have the reason intimated, why he afterwards preferred these men's counsels before the counsel of his aged grave Senators, to wit, because his affection was more to these then to the other, and so that made him the more inclinable to like that which they said: but herein Rehoboam did notably discover his folly, and made good what his father had written, Eccles. 2.18, 19. I hated all my labor which I had taken under the sun, because I should leave it unto the man that shall be after me: And who knows whether he shall be a wise man or a fool? yet shall he have dominion over all my labors.

Vers. 10. My little finger shall be thicker then my fathers loins, &c.] These were doubtless, proverbial speeches, the meaning whereof was, that Rehoboam would lay far heavier burdens upon the people, then ever his father had; and that he would handle them more severely then ever his father had done: my father hath chastised you with whips, but I will chastise you with scorpions; that is, with whips that sting like scorpions: and some indeed think, that there was a kind of whips used in those times, that for this cause were called scorpions: now herein was the folly of Rehoboams young courtiers discovered, that would teach their king to give such harsh language to a people that were already in a mutinous temper: it was ill coming they might think into his clutches, whose little finger was so heavy; nor could there be any hope of fair usage from him, that when he came to treat with his people, could speak of nothing but yokes, and whips, and scorpions.

Vers. 16. The people answered the king, saying, What portion have we in David? &c.] What have we to do with the posterity of David? we will have a king again of our own tribes, as formerly: a seditious speech, much like that of Sheba, 2. Sam. 20.1. We have no part in David, neither have we inheritance in the son of Jesse: and whereto happily they did allude: besides, by calling David, as it were in scorn, the son of Jesse, they imply, that he having been formerly raised by them from a mean condition, to be their king, it was not sufferable that his grandchild should now tyrannize over them, as if they were scarce good enough to be his slaves.

To your tents, O Israel.] That is, Let us return to our own dwellings, and not stay here to make ourselves slaves to such a tyrant, but amongst our own tribes let us make us a king. Because of old they dwelt in tents, this phrase had ever since continued in use amongst them.

Now see to thine house, David.] This also was spoken by way of derision and scorn, as if they should have said, Let Rehoboam the son of David make much of his own tribe (for beyond their bounds his kingdom is not like to extend) we are resolved to take care of ourselves, and to provide a king amongst our own tribes.

Vers. 17. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.] Two several ways this may be understood▪ to wit, either of the Israelites of the ten tribes, that such of them as left their land in the days of Jeroboam, & came and dwelt in the cities of Judah, did submit themselves to Rehoboam, as their brethren of Judah did; or else, rather of the men of Judah, who are here called the children of Israel, which dwelt in the cities of Judah; that though their brethren of Israel fell off from Rehoboam, yet the continued constant to him.

Vers. 18. Then king Rehoboam sent Adoram, who was over the tribute, &c.] It is most probable, that this man was sent (yet too late) to pacify the people: but being one of the taxers of the people, the very sight of him did more enrage them, and thereupon they stoned him, and this too was a notable act of folly in Rehoboam.

Vers. 19. So Israel rebelled against the house of David unto this day.] The defection of the ten tribes is here called rebellion, which shows plainly, that it was a sin in them thus to cast off their lawful sovereign: for though the Prophet Ahijah had foretold and promised, that Jeroboam should be king of the ten tribes, chap. 11.31. yet because the people had no command from God herein, but did what they did merely of their own heads, and in a discontent against Rehoboam, their ways were rebellious, however they did thereby accomplish what God had determined.

Vers. 20. And it came to pass, that when all Israel heard that Jeroboam was come again, &c.] It is manifest, that Jeroboam was amongst the resst, when at first they demanded of Rehoboam a relaxation of their burdens, verse. 3. And Jeroboam, and all the congregation of Israel came, and spake unto Rehoboam: but it seems that was then known only to some of the chief of the congregation, which when it came to be generally known amongst the people, they presently assembled themselves, sent for him, and made him their king; as here it is said. Thus generally Expositors understand this place; yet it may be that being here to relate how the Israelites made Jeroboam their king, their first calling him to their assembly is only here again repeated.

There was none that followed the house of David, but the tribe of Judah only.] It is manifest, that there were but ten tribes that revolted to Jeroboam, chap. 11.31. and therefore Rehoboam must needs have two tribes, which were Judah and Benjamin; as is clearly expressed, 2 Chro. 11.2. but because Benjamin was but a poor little tribe, and being joined with Judah, were still comprehended under the name of the kingdom of Judah; therefore it is said here, that none continued firm to Rehoboam, but the tribe of Judah only.

Vers. 24. Thus saith the Lord, You shall not go up, nor sight against your brethren the children of Israel, &c.] To wit, because God had decreed that the ten tribes should rend themselves, as they had done, from the house of David; for so it follows in the next words, return every man to his house, for this thing is from me. There is indeed an intimation too, of another motive in these first words, to wit, that the Isiraelites were their brethren: but this is not mentioned as a sufficient cause apart by itself, but as a circumstance which might render them the more willing to submit to what God had determined: we see in the war which they made against Benjamin, with God's approbation, Judge. 20.1. that it was not unlawful for God's people, in any case, to fight against their brethren: but that which made it now unlawful, was, because God did now make known to them, that this which was done was of him; and then to make them the more willing to submit to God's decree herein, even this also might be laid into the balance, that the war, which they intended, was against their brethren.

They hearkened therefore to the word of the Lord, and returned, &c.] and so all was stayed for the present. Nor do we ever read that Rehoboam, as bad as he was, did ever after this, attempt to recover the kingdom of Israel out of the hands of Jeroboam; but yet there was continual hostility betwixt these two kings; and the borderers on both sides did continually make inroads one upon another, chap. 14.30.

Vers. 25. Then Jeroboam built Shechem, &c.] That is, he forrified these two cities, Shechem and Pennel, the one within Jordan, and the other without; and indeed we read that Shechem was utterly ruined by Abimelech, in the days of the Judges Jud. 9.45.

Vers. 27. If this people go up to do sacrifice in the house of the Lord at Jerusalem, &c.] Though God had promised Jeroboam by Ahijah the prophet, chap. 11.38. that if he would walk in his ways, he would be with him, and build him a sure house, as he had done for David; yet having no confidence in this promise of God, he concluded, that if the people should continue to go up to Jerusalem to sacrifice, they would soon return to Rehoboam again; to wit, first, because they would be forced for fear of being apprehended as traitors when they came to Jerusalem, either to give over their offering of sacrifices to God, or else to make their peace with Rehoboam: secondly, because the priests and Levites (and their brethren of Judah too) would be pressing them with the sin of their rebellion, against their lawful sovereign, and showing them how unlike the Lord was to regard the sacrifices of those that lived in so gross a sin: and thirdly, because the very sight of the Temple, and the serious thoughts they must needs have of God, and of themselves, when they came to offer up their sacrifices there, must needs strike them with an apprehension of their guilt, in rejecting him, whom God had appointed to rule over them: and so hereupon he resolved to set up some other way of worship for them: and thus that very thing which God had appointed purposely, to keep them in one uniform way of worship; namely, that there should be but one altar, and one place of sacrificing, to wit, at the Temple in Jerusalem, to which they should resort from all parts of the land; even that I say, proved the occasion of setting up a new way of worship, to wit, that of worshiping the golden calves.

Vers. 28. Whereupon the king took counsel, and made two calves of gold, &c.] In imitation (as of old) of the Egyptians idol-god, amongst whom Jeroboam had lived of late, and with whom, it seems, he held a strict league and amity: God had raised him from nothing to be king of Israel, and he turned this his God into the image of a calf that eateth hay. See the note, Exod. 32.4.

Vers. 29. And he set the one in Beth-el, and the other put he in Dan.] Beth-el was in the tribe of Benjamin, but fell away it seems to Jeroboam and the ten tribes, and so was in the very skirts of his kingdom southwards, close by the portion of the tribe of Benjamin; and Dan was in the utmost part of the kingdom northward.

Vers. 30. The people went to worship before the one, even-unto Dan.] The meaning of this may be, that they went first to that in Dan; or else, that the people did presently yield to worship these his idol-gods, and went at the usual times to his golden calves, yea even to that which was furthest off, even to Dan: nay perhaps, that even those that dwelt about Beth-el would go to the idol at Dan, and those that dwelt about Dan would go to Beth-el; and what was then eased of their travelling to Jerusalem?

Vers. 31. And made priests of the lowest of the people, which were not of the sons of Levi.] For the priests and Levites that dwelt in Israel, left their suburbs and their possessions and went to Judah and Jerusalem, 2 Chron. 11.14. and that because Jeroboam and his sons had cast them off from executing the priests office unto the Lord: and hereby no doubt, Jeroboam greatly enriched himself, as taking into his hands all those cities which had been given them by Moses and Joshua: indeed the basest of the people were priests good enough for his golden calves; but because he pretended the worship of the true God in them, even this is charged upon him as a sin.

Vers. 32. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah.] That is, like unto the feast of Tabernacles: the meaning is this, whereas God appointed the Israelites to keep the feast of Tabernacles, on the fifteenth day of the seventh month, Levite. 23.34. he appointed his people to keep a feast like unto this, by way of thankfulness for the fruits of the earth then gathered in; but it must be on the eighth month, not the seventh, least the people taking it to be the the same feast of Tabernacles, should at last begin to scruple that their males were bound all to go to Jerusalem to keep this feast according to the law, Deut. 16.16.

And he offered upon the altar, &c.] To grace the way of worship which he had set up, even he himself did undertake to do the work of a priest upon the altar that he had built: whence it is, that in the following chapter, verse. 4. it is said, that he put forth his hand from the altar, for the apprehending the man of God, that foretold the ruin of it.

CHAP. XIII.

Vers. 1. ANd behold, there came a man of God out of Judah, by the word of the Lord, &c.] That is, by the command of the Lord. And thus the Lord did betimes give Jeroboam warning, and called him to repentance, as he did also often afterward by Ahijah, Chap. 14.7, 8. and by Iddo the prophet, 2 Chron. 9.29. In the book of Ahijah the Shilonite, and in the book of Nathan the prophet, and in the visions of Iddo the Seer, against Jeroboam the son of Nebat. Indeed the most Expositors from Josephus hold, that Iddo was this man of God here spoken of; but that cannot be, for this man of God was immediately after slain by a lion, in the very beginning of Jeroboams reign, whereas Iddo lived to write the acts of Rehoboam, first and last, 2 Chron. 12, 15. and 13.22.

Vers. 2. And he cried against the altar in the word of the Lord, &c.] That is, in God's name, or with the word or message which God had given him in charge, to wit, that which follows in the next words, O altar, altar, thus saith the Lord, Behold, a child shall be born unto the house of David, Josiah by name, &c. wherein he directed his speech to the altar, thereby covertly to imply, that it was in vain to speak to Jeroboam, and repeated the word altar twice, O altar, altar, to signify the observablenesse of what he had to say, and the zeal and fervency of his spirit, in the observablenesse of what rivall altar, set up, as it were, in defiance against the altar of God.

And upon thee shall he offer the priests of the high places, and burn incense upon thee, &c.] That is, the dead bones of the priests, that do now, and shall hereafter burn incense upon thee: for so the accomplishment of this prophecy is related in the story of Josiah, about three hundred years after it was foretold by this man of God, 2 King. 23.16. and indeed therefore is the next clause added here, by way of explaining this, and men's bones shall be burnt upon thee: but howsoever this he calls an offering of the priests upon the altar: first, as in scorn of their idolatrous altar, which should one day have such a goodly sacrifice burnt upon it, even a sacrifice of dead men's bones: secondly, by way of deriding their priests, that should one day be themselves burnt as a sacrifice upon their altar, as they had turned their Creator into a beast, a calf; so their bones, as the bones of so many beasts and calves, should be burnt as an offering upon their altar: and thirdly, to intimate, that the defiling and polluting of this their idolatrous altar, should be indeed as a sacrifice most acceptable unto God.

Vers. 3. Behold, the altar shall be rent, &c.] And thereby was signified the future demolishing of that altar; and rooting out that superstitious worship which Jeroboam had now established, at the command of Josiah.

Vers. 4. He put forth his hand from the altar, saying, Lay hold on him, &c.] His stretching forth his hand, was as a sign of that which he spake; namely, that he would have had the people lay hold upon the Prophet: and so likewise the Lord's causing his hand to be so suddenly dried up, was not only to disable him from hurting the Prophet, but also that all the people might be scared from aiding their king in what he required.

Vers. 5. The altar also was rent, &c.] First Jeroboams hand was withered, and then afterwards his altar was rent; and thus the Lord was pleased to show how tender he was of the safety of his servant, in that he would first revenge the violence intended to him, ere he revenged the dishonor that was done to himself in that their idolatrous altar.

Vers. 9. Eat no bread, nor drink water, nor turn again by the same way that thou camest.] One reason why the Lord would not have the Prophet eat nor drink in that place, might be, that the Prophet might not, by receiving any kindness or courtesy there, seem to mind himself, or his own benefit: and so also the reason why he was forbidden to return the way he came, might be, (as some conceive) that he might not seem to come back, as afraid, or ashamed to do what he was enjoined, according to that, 2. Kings 19.33. By the way that he came, by the same shall he return. But indeed the chief ground of this whole charge, I rather conceive was to signify how the Lord detested both the place and the people, because of their idolatry, that he would not suffer his Prophet to eat or drink amongst them, nor return the way he came, but go thence some other way; as abhorring the very way that had brought him to the sight of such abominations.

Vers. 11. Now there dwelt an old Prophet in Beth-el, &c.] There he dwelt at present, having formerly removed from Samaria thither, whence it is that he is called the Prophet that came out of Samaria, 2. Kings 23.18. It is very questionable what this old Prophet was, the rather because it seems that his sons were present at Jeroboams idolatrous worship, for here it is said, that his sons came and told him all the works that the man of God had done that day in Beth-el, and the words which he had spoken unto the king, them they told also; to wit, those verse. 8, 9, 10. that if the king would give him half his house he would neither eat nor drink in that place; and that because the Lord had given him an express charge to the contrary: all which must needs imply, that either they joined with the rest in that idolatrous worship, or were at least faulty, in that they could please themselves with seeing the solemnity of a service so dishonorable to the Lord; and indeed God's displeasure against them for this was discovered, in that their presence there proved the occasion of such a grievous sin to their father; some Expositors conceive that this old man was no Prophet of the Lord's, but a false prophet, and an upholder of the idolatry of Beth-el, and that fearing lest Jeroboam should henceforth disregard him, and be scared by that which had happened from this their new erected religion, he laid that plot which is here afterwards related to deceive the Prophet, hoping that (as it fell out) upon his disobeying God's command, some judgment would fall upon him, and that then both Jeroboam and the people would sleight his predictions, and be rather confirmed in their idolatrous courses: again, others conceive that he was indeed a Prophet of the Lord's, but a vicious wicked man, and that because he framed so gross a lie, verse. 18. to deceive the man of God that came from Judah: and others that he was both a true Prophet, and a good man; and that only at this time, being left of God, he was shamefully overcome by the devils temptations, and the corruptions of his own heart: for hearing what had passed in the kings chapel at Beth-el, and finding himself touched in that particular, that the Lord would not suffer the Prophet to eat or drink in Beth-el, wherein he lived constantly with his children and family; he had above all a desire to try him in this, whether God had indeed given him such a charge or no: and so through the subtlety of Satan, was drawn to pretend that God had appeared unto him, and appointed him to fetch him back, verse. 18. and indeed this to me seems most probable; first, because he is expressly called an old Prophet: secondly, because the Lord by him, did afterward denounce the punishment that should fall upon the deceived Prophet, verse. 21.22. thirdly, because of the great respect he afforded the Prophet, both dead and living; and because he assured his sons, that what he had prophesied against the altar at Beth-el, should surely come to pass, verse. 31.32.

Vers. 14. And found him sitting under an oak, and he said unto him, Art thou the man of God? &c.] The Prophets sitting under an oak, was doubtless from weariness and faintness; the rather, because he had been restrained from eating and drinking in Beth-el: nor need it seem strange, that the old Prophet having never before seen him, should so presently guess him to be the man he looked after: for besides the description his sons might give of him, even by some mantle or other attire, peculiar to the Prophets in those times, he might know him to be a man of God.

Vers. 19. So he went back with him, and did eat bread in his house, and drank water, &c.] And thus by that he, which the old Prophet did tell him, he was won to do, what no persuasions of the king could win him to do. Indeed he should not have credited the uncertain report of a Prophet, so directly contrary to that which he was sure God had already given him in charge; but, first, the specious name of a Prophet deceived him: secondly, the thing which the old Prophet desired of him, was like to be a charge and trouble to him, but could be no way any advantage to him, and why (might he think) should an old Prophet lie, when he could not hope to anything by it: and thirdly, it was not altogether improbable, but that God might have countermanded what he had formerly enjoined him: to incline him to judge so, he might remember how the Lord countermanded what he had formerly enjoined Abraham, concerning the sacrificing of his son; and might think that now the Lord had proved him, and found him faithful, he was willing to take off this charge, as pitying his faintness for want of food; and that though God would not suffer him to eat of the kings meat, yet he would permit him to refresh himself in a Prophets house. These and other considerations, mighth move him to believe what the old Prophet had said, the rather, because his desire of some refreshing, after such a time of abstinence and travel, must needs make him the readier to hearken to him.

Vers. 20. The word of the Lord came unto the prophet that brought him back.] To wit, by some intemall inspiration, or prophetic ecstacy, whereby he was, as it were, constrained to denounce against his seduced guest, even whilst he sat at his table, the judgment that should fall upon him for his eating and drinking with him; and so consequently, to condemn himself for that gross lie wherewith he had deceived him.

Vers. 22. Thy carcase shall not come unto the sepulcher of thy fathers.] And herein was implied, that he should die in his return, before he gat home to his own land; a gracious warning, that he might repent of his sin before his death.

Vers. 23. He saddled for him the asse. That is, for the Prophet whom he had brought back he saddled his own asse: for we read not, but that hitherto the man of God that came from Judah had gone on foot; and doubtless the more officious and kind he was, because he considered the mischief he had done him, and was troubled for it; yet withal, observable it is, that he did not accompany him homeward; which might well be for scare of being involved with him in the judgment that was to come upon him.

Vers. 24. A lion met him by the way, and slew him.] And thus, first, the Lord chastised his servant for his sin: secondly, he confirmed the certainty of what this man of God had formerly spoken in his name: he told the king that God had charged him not to eat in that place: so that, when such a hand of God was upon him, for not persevering to obey this command, everyone might hereby be assured, that he was indeed a prophet of God: and that all the rest that he had spoken concerning Jeroboams altar should in its season come to pass too, as the old Prophet did afterward from hence conclude, verse. 32. and thirdly, he shown how he abhorred that place, in that he slew his own Prophet for eating and drinking amongst them.

And the asse stood by it, the lion also stood by the carcase.] That the asse should not sly from the lion, and that the lion should neither prey upon the living asse, not the Prophets dead body; but should rather stand as a guard to preserve the dead body from being torn by other creatures, and as it were to force the asse not to stir thence, but to stay there in a readiness to carry back his masters body to be buried in Beth-el, I say both these are miraculous passages; and were as signs to manifest unto all men, first, that it was not hunger that had provoked the beast to this violence, but the over-ruling command and providence of God: and secondly, that God loved his Prophet dead, and would miraculously preserve him for burial, though he had testified his displeasure against his sin, (for the example of others) even by taking away his life.

Vers. 29. And the prophet took up the carcase of the man of God, &c.] Either therefore the lion went away as soon as the old Prophet came, as having now done what he stayed for; or else the Prophet was by the evident proofs he saw of God's over-ruling hand in this business, heartened against the fear of that beast, and so took and carried away his body to be buried.

Vers. 30. And he laid his carcase in his own grave, &c.] And so that was performed which God had said, verse. 22. Thy carcase shall not come to the sepulcher of thy fathers. As for that which followeth, and they mourned over him, saying, Alas my brother: this was according to the usual manner of bewailing their dead friends in those times, Jer. 22.18. Therefore thus saith the Lord, concerning Jehoiakim the son of Josiah king of Judah: they shall not lament for him, saying, Ah my brother, or Ah Sister, they shall not lament for him, saying, Ah Lord, or Ah his glory.

Vers. 31. Bury me in the sepulcher wherein the man of God is buried, lay my bones beside his bones.] To wit, that his bones might be suffered to lie at rest, and might not be digged up and burnt by Josiah, to which end it seems also, he took order to have a superscription engraven on the sepulcher, whereby it might be known, who it was that was buried there, and indeed herein he had his desire, 2 King. 23.17.18.

Vers. 32. The cities of Samaria.] That is, the cities of the kingdom of Israel, which was afterwards called the kingdom of Samaria, from a city so called, built by Omrie, and which was in his days the chief city of that Kingdom, Chap. 16.24.

Vers. 33. After this thing Jeroboam returned not from his evil way, &c.] That is, though the Lord used such a singular means to reclaim him from his idolatry, yet he still continued therein; one would have thought, that his hand being so miraculously stricken dead, and then as miraculously healed again, upon the prayers of the prophet, he should presently with that hand have pulled down his Calves and his altars; but neither the withering nor the healing of his hand, nor the cleaving of his altar asunder, nor this strange death that befell the prophet, whereby the truth of what he had spoken was singularly confirmed, could do any good to withdraw him from that idolatry, whereby he sought to assure his kingdom to himself and his posterity: yea indeed, it is like enough, that from this violent death that befell the prophet, he took occasion to harden himself in his evil ways.

CHAP. XIIII.

Vers. 1. AT that time Abijah the son of Jeroboam fell sick.] That is, in the time of Jeroboams wicked reign, whereof there is mention made in the two last verses of the former chapter: for it is evident, that this is not meant of the time when the man of God was slain, as is related in the former chapter, that it seems, was in the very beginning of Jeroboams kingdom, this, rather toward the latter end of his reign, when Ahijah the prophet, who first gave him notice of being raised to the kingdom, was now blind with old age, verse. 4. Jeroboam continued in his idolatry, and so God's hand was again upon him in the sickness of this, perhaps his eldest son; Rehoboam had a son also of the same name who succeeded him both in his crown and in his vices, 2. Chron. 12, 16. But this Abijah the son of Jeroboam, in whom there was some goodness, verse. 13. died of this sickness.

Vers. 2. And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, &.] Why he sends his wife, and that disguised, may be easily conceived: to wit, because he was so loath it should be known amongst the people, that in his extremity he was glad to sly to the true prophets of the Lord, that he durst not trust anybody with this secret, but the wife that lay in his bosom; but especially because he was above all unwilling the prophet should know whose child it was, concerning whom he was inquired of, (as fearing, that out of a detestation of his idolatrous courses, he would either have refused to answer them at all, or else have given them an answer, which they were not willing to hear) and this could not be avoided by sending any but his wife only: she might inquire concerning her own child, and yet (being disguised) not be known; another messenger must have said whose child it was, concerning whose sickness they desired to be satisfied, and that Jeroboam would not endure.

Vers. 3. And take with thee ten loaves, and cracknels, &c.] This poor present was enjoined as agreeable to the attire she wore, that she might be thought some poor countrymans wife, and not the wife of Jeroboam.

He shall tell thee what shall become of the child.] Hereby it is evident, that Jeroboam sent to the prophet, only to know, what the issue of his sons sickness would be; though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet, yet he sent, not to desire the prophets prayers for his child, (his obstinacy in that false worship he had erected might discourage him from hoping for such a favor, either from God, or his prophet) but only to know whether his son must live or die.

Vers. 6. Come in, thou wife of Jeroboam, &c.] By naming her thus before she came in to him, the prophet did, as it were, deride the folly both of her husband and her, that could expect to know of him such a secret, as was the event of their sons sickness; and yet at the same time by a disguise, think to hide from him who she was, that came to inquire of him: and secondly, he gave her to understand how certainly assured she might be of the truth of those things, which he had now in charge to say to her.

Vers. 7. Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, &c.] It needs not seem strange that God calls the Israelites his people, notwithstanding the idolatry that Jeroboam had set up amongst them, if we consider: first, that they were not so bad when Jeroboam was exalted to reign over them, and of these times the prophet now speaks: and secondly, that even in these times, the Lord had a people amongst them, that were not defiled with Jeroboams idolatry, as we may see by this prophet Ahijah, who lived now in Shilo, in the kingdom of Israel, and with whom there were many doubtless whose hearts still continued upright towards God.

Vers. 8. Thou hast not been as my servant David, who kept my Commandments, &c.] That is, not at all varying from the prescript rule of God's law, as concerning the public worship of God, (which was the sin now charged upon Jeroboam) yea in all things sincerely desiring and endeavoring to do what God of him.

Vers. 9. But hast done evil above all that were before thee.] That is, Saul, and Solomon, yea and perhaps Rehoboam, and Abijah kings of Judah may be included too: for if this were in the latter end of Jeroboams reign, Rehoboam and Abijah were dead, and Asa did then sit in the throne of Judah.

And hast cast me behind thy back.] That is, thou hast despised and disregarded me; and indeed this might the better be said of Jeroboam, because he did not only set up idolatry in his kingdom, but did also utterly cause them to abandon the worship of the true God in the Temple at Jerusalem. The phrase is much like that Nehem. 9.26. Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs.

Vers. 10. And will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel.] Concerning these proverbial expressions, see the notes, 1. Sam. 25.22. Deut. 32.36.

And will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.] That is, the Lord will utterly destroy the posterity of Jeroboam, because he loathes and abhors them: for two things are implied in this phrase: first, that dung is not more loathsome to men, then the royal house of Jeroboam was to God: and secondly, that God would by his judgments make as clean a riddance of them, as men usually do of dung when they sweep it out of their houses, not willing to leave the least scrat of it behind. So the like phrase, Esa. 14.23. I will sweep it with the besom of destruction, saith the Lord: and Ezek. 26.4. I will also scrape her dust from her, and make her like the top of a rock: and the accomplishment of this we have related, chap. 15.29. And it came to pass, when he reigned, that he smote all the house of Jeroboam, he left not to Jeroboam any that breathed, until he had destroyed him, &c.

Vers. 12. When thy feet enter into the city, the child shall die.] As if he should have said, thou shalt never see thy son more alive: as soon as ever thou comest to the city he shall die, and as this proves true, so be assured of the truth of all the rest I have or shall say to thee. Some question how this agrees with that verse. 17. And when she came to the threshold of the door, (which they understand of the door of her own house) the child died; and for the resolving of this doubt, they say, that the kings house, as being the place of judgment, was in the gate of the city: but I rather conceive, that the door mentioned verse. 17. was the door of the city; or, that here only is foretold, that the child should die when she came to the city.

Vers. 14. The Lord shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day, &c.] To wit, Baasha; who made a conspiracy against Nadab, the son of Jeroboam, and slew him in the second year of his reign, and made himself king in his room, chap. 15.27, 28, 29. and presently destroyed all the house of Jeroboam. As for the following clause, but what? even now: the meaning thereof is this, but at what time, and when shall this be? surely presently, out of hand: or, as if he should have said; why do I speak of this, as of a thing that shall hereafter come to pass? since the time is in a manner now already come, when it must be done: and indeed, if this were foretold in the end of Jeroboams reign, (as is most probable) it was speedily done: for Nadab who succeeded his father Jeroboam, had not sat in the throne of Israel above two years, when he was slain by Baasha, and together with him, all the house of Jeroboam was destroyed.

Vers. 15. For the Lord shall smite Israel, as a reed is shaken in the water.] That is, the Lord shall continually afflict this kingdom of the ten tribes, both prince and people with uncessant troubles and wars, both intestine and foreign, so that they shall never abide long in any settled condition; and so indeed it came pass; even as the reeds that grow in the water are continually shaken, sometimes with the blowing of the wind, always with the force of the stream that glides along by them; so was the kingdom of the ten tribes continually shaken, partly, by the frequent transferring of the crown from one family to another, one still killing the other, and making himself king in his room; and partly, by the frequent invasion of the men of Judah, or some other of the neighbouring nations.

And shall scatter them beyond the river.] That is, the river Euphrates, to wit, into the land of Assyria, Mesopotamia, and Media, which lay beyond the river, whither the ten tribes were indeed afterwards carried captives; some of them, first by Tiglath-pileser, in the days of Pekah king of Israel, 2. Kings 15.29. but the greatest part afterward by Salmanassar, in the days of Hoshea king of Israel, 2. Kings 17.6. &c.

Vers. 17. And Jeroboams wife arose, and departed, and came to Tirzath, &c.] This Tirzah was an ancient and goodly city: for here one of the one and thirty kings, whom Joshua conquered, did dwell, Josh. 12.24. and in Solomon's time it was famous for the pleasantness of the situation, and stateliness of the building; and therefore the Church is hereto compared, Cant. 6.4. Thou art beautiful, O my love, as Tirzah: though therefore at first Shechem was the royal city of Jeroboams kingdom, yet afterwards, it seems, he built some stately palace for himself in Tirzah, and so both he and the other kings of Israel, that succeeded him, did usually keep their courts there; yea, till Samaria was built, it seems to have been the chief of the royal cities of the kingdom of Israel, chap. 15.33. In the third year of Asa king of Judah, began Baasha the son of Abijah to reign over all Israel in Tirzah: so also chap. 16.6.8, 23, 24.

Vers. 19. Behold, they are written in the book of the Chronicles of the kings of Israel.] Many things are said to be written in the book of the Chronicles, which we find not in the Scripture Chronicles; and therefore it is commonly held, that this book of the Chronicles here, and elsewhere often mentioned, was some other book of the Chronicles of the kings of Judah and Israel, wherein all the memorable acts and passages of those times were exactly recorded; and out of which the penman of the Scripture Chronicles did afterward by the special instinct and the guidance of the spirit of God cull forth such things as are there related, and which the Lord thought requisite for the edification of the Church in future ages.

Vers. 20. And the days which Jeroboam reigned, were two and twenty years.] Jeroboam therefore out-lived Rehoboam who reigned but seventeen years, verse. 21. and Abijam his son who reigned in Jerusalem but three years, chap. 15.1, 2. and died in the second year of Asa the son of Abijam, chap. 15.25. being stricken by the immediate hand of God with some remarkable judgment, 2. Chron. 13.20. Neither did Jeroboam recover strength again in the days of Abijah: and the Lord struck him, and he died: but before this death there was a mighty battle between him and Abijam king of Judah, wherein he lost five hundred thousand men; a blow which he never recovered.

Vers. 22. And Judah did evil in the sight of the Lord.] That is, the people of Judah and Rehoboam their king. For, Three years they walked in the way of David and Solomon; doing that which was right in the sight of the Lord, 2. Chron. 11.17. as being troubled with the loss of the ten tribes of Israel; in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin, and many other strong holds, and the priests and Levites, and other Rehoboam; whereby the kingdom of Judah was much strengthened, 2. Chron. 11.5.17. whereupon he took eighteen wives, and sixty concubines, 2. Chron. 11.21. and had many children, but then having thus strengthened his kingdom, and, as he thought, assured his estate, he forsook the Law of the Lord, and all Israel with him, 2. Chron. 12.1.

Vers. 25. Shishak king of Egypt came up against Jerusalem. &c.] Rehoboams father married the king of Egypt's daughter; yet the succeeding king of Egypt (invited thereto perhaps by Jeroboam, who was a while in Egypt before he was king, and now fearing the growing strength of Rehoboam, might lay before Shishak the incountable riches of David and Solomon, which might easily be had because ten of the twelve tribes were revolted from him) came up against Judah with a mighty army, twelve hundred chariots, sixty thousand horsemen, and footmen without number: some Egyptians, and some of other nations, as is expressed, 2. Chron. 12.2, 3. and having taken many of their strong cities, at length he went up against Jerusalem; but the king and princes humbling themselves upon the Lord's message to them by Shemaiah the Prophet, the Lord would not suffer him to destroy them utterly only Judah henceforth became tributary to Egypt, and Shishak carried away, as a ransom of the city, all the treasures of the Temple, and of the kings house, 2. Chron. 12.4, 9.

Vers. 27. And king Rehoboam made in their stead brazen shields, &c.] See the note, chap. 10.16. hereby it appears how exceedingly the kingdom of Judah was impoverished by this invasion of Shishak king of Egypt. The Israelites of the ten tribes were far more grossly idolatrous then those of Judah, and yet the Lord suffered them to live in peace; but these of Judah had scarce been fallen away two years from the pure worship of God, when presently the Lord did with great severity afflict them: a clear evidence of God's more tender care over them for their welfare.

Vers. 29. Are they not written in the book of the Chronicles of the kings of Judah.] In 2. Chron. 12.15. the other acts of Rehoboam first and last, are said to have been written in the book of Shemaiah the Prophet, and of Iddo the Seer, concerning genealogies.

Vers. 31. And Abijam his son reigned in his stead.] Or Abijah, 2. Chron. 12.

CHAP. XV.

Vers. 2. THree years reigned he in Jerusalem.] Abijam began his reign in the eighteenth year of Jeroboam, verse. 1. and died in the twentieth year of his reign, verse. 9. whereby it may seem that he reigned but two years: but to this I answer, that when kings have reigned two complete years, they then begin to write the third year of their reign; and so it was with Abijam, the eighteenth year of Jeroboam was the first year of his reign, the nineteenth year of Jeroboam was his second year, and the twentieth year was his third: and though in that year he did, and Asa his son succeeded him, yet having reigned two years complete, and somewhat more, it is said here, that he reigned three years in Jerusalem.

And his mothers name was Maachah the daughter of Abishalom.] Rehoboam had eighteen wives, and sixty concubines, by whom he had eight and twenty sons, and sixty daughters; but amongst all his wives he loved this Maachah the mother of Abijam best, and therefore allotted him to succeed him in the throne, 2. Chron. 11.18, 23. elsewhere she is called Michaiah, the daughter of Uriel of Gibeah, 2. Chron. 13.2. and Maachah the daughter of Absalom, 2. Chron. 11.20. Some therefore conceive, that she was the daughter of Tamar, the only daughter of Absalom, whose husband this Uriel of Gibeah was, & so she was the daughter of Uriel, and withal the daughter, that is the grand-child of Absalom. And this they judge the more probable, because the mother of Absalom was called Maachah, 2. Sam. 3.3. but indeed the most Expositors hold, that it was not Absalom, David's rebellious son, of whom she was descended, but another of that name, called also Abishalom, as here we have it.

Vers. 3. And he walked in all the sins of his father, &c.] That is, of Rehoboam; whereby it is evident, that though Rehoboam and his princes humbled themselves before the Lord upon the preaching of Shemaiah to them, when the king of Egypt made such a dangerous incursion into the land of Judah, 2. Chron. 12.6. yet when the king of Egypt was out of his land, he soon returned to his former evil ways, and so his son after him trod in his steps.

Vers. 5. Because David did that which was right in the eyes of the Lord, and turned not aside, &c.] That is, he did not wittingly and presumptuously do anything wherein he did openly and scandalously turn aside from that which God had commanded him, (especially in the point of his government) save only in the matter of Uriah.

Vers. 6. And there was war between Rehoboam and Jeroboam all the days of his life.] In the story of the reign of Abijam this is inserted, concerning the continual war which was betwixt his father Rehoboam and Jeroboam; to intimate, that the cause of the war betwixt Abijam and Jeroboam, was the old quarrel about the rending away of the ten tribes; this quarrel was not yet appeased, there was for this continual wars betwixt Jeroboam and the house of Solomon, first, in the days of Rehoboam the father; and afterward, in the days of Abijam his son.

Vers. 7. Now the rest of the acts of Abijam, &c.] See the note, chap. 14.19. Some of these acts we have also recorded in the sacred Chronicles, as his marrying foureteen wives, by whom he had two and twenty sons, and sixteen daughters, 2. Chron. 13.21. but especially, that famous battle, which he fought with Jeroboam, wherein with four hundred thousand men, he encountered and beat Jeroboam, that had in his army eight hundred thousand, and slew of them five hundred thousand; and then being master of the field, recovered Beth-el, Jeshanah, and Ephraim from him.

Vers. 10. And forty and one years reigned he in Jerusalem.] A long reign, which was no doubt by the special providence of God, that he might have the more time to reform a kingdom so exceedingly out of order, as his was when he first came to the crown.

And his mothers name was Maachah, &c.] That is, his grand-mothers: see verse. 2.

Vers. 12. And he took away the Sodomites out of the land.] To wit, all that he could discover: but some remained till his son Jehoshaphat came to the crown and then he removed them, chap. 22.46.

Vers. 13. And also Maachah his mother, even her he removed from being queen, &c.] That is, from being queen regent; for how else she should be removed from being queen, I cannot conceive. Abijam the father of Asa sitting in the throne not full three years complete, it is most probable that Asa was very young when he came to the crown, and that hereupon Maachah his grandmother, once the wife of Rehoboam (his mother happily being dead) was made queen regent, during the kings minority: but then Asa coming to some ripeness of years, and being well affected in matters of religion, an enemy to the idolatry that was in the land, and desirous to promote the true worship of God: (a thing the more wonderful, because he was trained up under such a guardian) because his grandmother had set up some new abominable idol in a grove, (and that perhaps contrary to his command, despising his youth, and exalting herself because of her power as queen regent) he took courage, and assuming the government into his own hands, deposed her from being queen regent any longer; and withal he destroyed her idol, and burnt it by the brook Kidron, which is expressed thus, 2. Chron. 15.16. Asa cut down her idol, and stamped it, and burnt it at the brook Kidron.

Vers. 14. But the high places were not removed. That is, the high places wherein the people served and worshiped the god of Israel: those high places which were dedicated to the worship of strange gods he took away, 2. Chron. 14.3. but these wherein the true God was worshiped, he removed not; either for fear of the people, or because he conceived there had been no great hurt in them; since of old, yea, in the days of David, the people had been inured to worship there: as for the high places which Solomon built in mount Olivet, see the note upon the 2. King. 23.13.

Nevertheless, Asa his heart was perfect with the Lord all his days.] That is, the whole bent of his heart was sincerely to do what God required, though through ignorance, or the prevailing of his corruptions, he many times did that which was not approvable, but evil in God's sight; and though many of his people sacrificed in the high places, yet it was altogether without his approbation.

Vers. 15. And he brought in the things which his father had dedicated, &c.] To wit, silver, gold, and vessels, 2. Chron. 15.18. It may be probably conceived, that great victory in the battle which he fought with Jeroboam, 2 Chron. 13.17. but not living to perform his vow, his son Asa did it for him, adding somewhat more of his own free gift.

Vers. 16. And there was war between Asa and Baasha king of Israel all their days.] The first ten years of his reign he enjoyed peace, 2. Chron. 14.1. In his days the land was quiet ten years, (the courage and the strength of the ten tribes being much abated, by that great overthrow which Abijam his father had given them) and in this time Asa reformed those things that were out of order concerning matters of religion, and withal fortified many cities and other places, providing for the troubles of war, in the leisure of peace; 2. Chron. 14.2, 7. when those ten years of peace were expired, (in which time Jeroboam died, and Nadab his son was slain by Baasha who reigned in his stead) some enemy or other made war against him, but who it was is not expressed; and then afterward about the fourteenth year of his reign (as is noted upon the 2. Chron. 15.10.) Zerah, who then commanded all the Arabians bordering Judea, invaded his kingdom with an host of a thousand thousand, and three hundred chariots; but Asa encountered them with an army of five hundred and eighty thousand men, levied out of Judah and Benjamin, and with them overthrew this fearful multitude, and had the spoil both of their cities and camps, 2. Chron. 14.9. &c. and in his return to Jerusalem, Azariah the Prophet met him, and congratulated this victory, and encouraged him to go on in the service of God; whereupon Asa put away the remainder of the idols which were yet left in his kingdom; and gathering together Judah and Benjamin, and the Israelites of Ephraim, Manasseh and Simeon, (which fell to him in abundance, when they saw that the Lord his God was with him) in the third month of the fifteenth year of his reign, he offered much of the spoil in sacrifices, and made a solemn covenant with God, 2. Chron. 15.11, 12. &c. all this time the Israelites attempted nothing against Judah that we read of. But now when Baasha perceived how potent Asa began to be, and how fast the Israelites revolted to him, and how they had entered into a covenant with them of Judah, he began to arm against Asa; and because after this, his war with Asa never ceased all his days, or because even before this, there was no peace betwixt them, but both sides prepared for war, therefore it is here said, that there was war betwixt Asa and Baasha all their days.

Vers. 17. And Baasha king of Israel went up against Judah, and built Ramah, &c.] Having it seems gotten Ramah from the king of Judah (for Ramah was one of Benjamins cities, Josh. 18.25.) fearing the greatness of Asa, and the revolt of the Israelites to him, 2. Chro. 15.9. he endeavored to block him up, and to keep his own people from flying away to him, by fortifying Ramah, and putting a garrison in it, which lay in the way between Jerusalem towards Samaria; and this was done about the thirteenth year of Baasha his reign, which was the sixteenth year of the reign of Asa, and the six and thirtieth year of the kingdom of Judah, to wit, since it was divided from that of Israel; for so that place must be understood, 2. Chron. 16.1. as is there noted.

Vers. 18. Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord, &c.] To wit, since Shishak king of Egypt carried away the treasures of the Temple, chap. 14.25, 16. and thus was Solomon's Temple twice robbed of its treasures, within the compass of four and thirty years or thereabout: we cannot say whether this Ben-hadad to whom Asa sent these treasures, was the grand child of Rezon, who became a king of Damascus in Solomon's days, chap. 11.23. (as some conceive; affirming Rezon to be the same that is here called Hezion) or whether he were the son of Hadad the Edomite, that became an adversary to Solomon, and at length became king of Damascus, and was therefore called Ben-hadad, as others hold: But doubtless a great sin this was in Asa, that he should rob the Temple of God, therewith to hire an infidel to break the covenant that he had made with the Israelites their brethren, and to make war with them; especially if we consider what a wonderful victory God had lately given him over that innumerable host of the Ethiopians and the Lubims; and indeed, after so great and memorable a proof of God's readiness to help him, he did so far distrust God, as to hire a heathen perfidiously to invade the Israelites: the prophet Hanani was sent to him to reprove him sharply, and to make known God's displeasure against him, as is largely related, 2. Chron. 16.7. &c.

Vers. 20. And smote Ijon, and Dan, and Abel-beth-maachah, and all Cinneroth.] Abel-beth-maachah is called Abel-maim, 2. Chron. 16.4. and Cinneroth is that which is called in the New Testament the land of Genesereth, Matth. 14.34.

Vers. 21. He left off building of Ramah, &c.] To wit, to go and withstand Benhadad; and so, when he had secured his land against him, then as it is said in the next words, he dwelt in Tirzah, that is, there he abode quietly, without seeking any revenge against Asa.

Vers. 22. And they took away the stones of Ramah, and the timber thereof, &c.] That is, whilst Baasha was gone thence to defend his country against Benhadad, the men of Judah and Benjamin came and took away both stones and timber, and therewith built two cities of Benjamin, Geba and Mizpah. And this Asa chose rather to do, then to seise upon Ramah, and fortify it for his own use; either, because he feared lest Baasha should return again before the work was finished; or, because he was loath there should be in that place any such strong hold, knowing how prejudicial it would be to the kings of Judah, if the kings of Israel should hereafter get it into their possession; or rather, because he conceived these might be made more defensable places then Ramah could be; for that he did fortify these two towns of Geba and Mizpah, for fear of Baasha, is evident, Jerem. 41.9. where we read of a pit that Asa had in Mizpah, that continued it seems unto the captivity, and was doubtless some trench, or some place made for the receipt of water, in case it should be besieged, the pit wherein Ishmael had cast all the dead bodies of the men (whom he had slain, because of Gedaliah) was it, which Asa the king had made for fear of Baasha, &c.

Vers. 23. Nevertheless, in the time of his old age he was diseased in his feet, &c. To wit, in the three last years of his reign: for when Hanani the Prophet had reproved him, for seeking help from the king of Syria; he not only cast the Prophet into prison, but also at the same time oppressed some of the people (such perhaps, as shown their dislike of these his courses,) wherefore the Lord in the nine and thirtieth year of his reign, imprisoned him; striking him with most grievous pains of the gout in his feet; and when in his sickness he sought not to the Lord, but to the Physicians, about two years after he died, 2. Chron. 16.7, 13. having seen seven kings of Israel; to wit, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, and Ahab.

Vers. 24. And Asa slept with his fathers, and was buried with his fathers, &c.] And that with great magnificence, 2. Chron. 16.14. And they buried him in his own sepulcher which he had made for himself in the city of David, and laid him in the bed, which was filled with sweet odors and divers kinds of spices prepared by the Apothecaries art, and they made a very great burning for him.

Vers. 27, And Baasha smote him at Gibbethon, which belongeth to the Philistines, &c.] This Gibbethon belonged to the tribe of Dan, Josh. 19.41. and was in the days of David and Solomon in the Israelites possession: but now it seems the Philistines had gotten it, and whilst Nadab laid siege against it that he might recover it, he was treacherously slain by Baasha; and so the siege it seems was raised: for twenty six years after, or thereabouts, the son of Baasha did again lay siege to this city as we may see, chap. 16.15.

Vers. 30. Because of the sins of Jeroboam, &c.] So that the idolatry wherewith Jeroboam thought to have continued the kingdom to him and his posterity, was the very cause why his whole family was rooted out, and the kingdom was transferred to another.

CHAP. XVI.

Vers. 1. THen the word of the Lord came to Jehu the son of Hanani, against Baasha.] This Jehu was the same Prophet that afterwards was sent to Jehoshaphat, to reprove him for his league with Ahab, 2. Chron, 19.2. and that wrote a book of the Chronicles of those times, 2 Chron. 20.34. and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha, 2. Chron. 16.7. so that the father and the son were both at the same time the known Prophets of the Lord.

Vers. 7. And also by the hand of the prophet Jehu the son of Hanani, came the word of the Lord against Baasha, &c.] Some conceive that this hath reference to the judgment denounced against Jeroboam by Ahijah, chap. 14.6. &c. as if it had been said, as the word of the Lord came by Ahijah against Jeroboam; so also by Jehu against Baasha. But I rather think that the meaning of this clause is only this; that before the death of Baasha, Jehu did his message as God had commanded. The same words are here again repeated, which we had before, verse. 1. but there they are to show what God gave in charge to the Prophet, here their drift is to show, that accordingly the Prophet delivered his message, as the Lord had enjoined him; and that for all the evil that he did, &c. in being like to the house of Jeroboam, and because he killed him: that is, his lord Nadab, the son of Jeroboam, as is expressed before, chap. 15.27. for though Baasha did herein what God had decreed, yet he had no command from God for it, but did it only to get the kingdom; and therefore it was treason now in him, as it was afterward also in Jehu, when he slew Ahab's posterity; because he aimed only at himself therein, though he had a command from God, Hos. 1.4. And it shall come to pass at that day, that I will break the bow of Israel, in the valley of Jezreel, and will avenge the blood of Jezreel, upon the house of Jehu: And indeed, that the judgment which fell upon Baasha, was partly for his murdering of Nadab, we may see by the Lord's dealing with him, just as he dealt with the house of Jeroboam; for as he slew the son of Jeroboam, when he had yet sat in the throne of Israel not full two complete years; and that whilst he was laying siege against Gibbethon, and then immediately, destroyed all the rest of his family, chap. 15.27, 28, 29. so Zimri slew the son of Baasha, when he had reigned not full two complete years, as is said here verse. 8. and that too, whilst his army lay encamped against Gibbethon, verse. 15. and then immediately cut off all the rest of his family and friends, verse. 11.12.

Vers. 8. In the twenty and sixth year of Asa king of Judah, began Elah the son of Baasha to reign over Israel in Tirzah, two years.] But not fully complete; for he began to reign in the six and twentieth year of Asa, and was slain in the seven and twentieth year of Asa, verse. 15.

Vers. 9. And his servant Zimri (captain of half his chariots.) conspired against him as he was in Tirzah, &c.] His forces lying then encamped against Gibbethon, verse. 15. whereby he gave such an advantage against himself, as was not by Zimri neglected.

Vers. 11. And it came to pass when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha, &c.] That is, he slew all his family, kinsfolks, and friends, that there might be none to avenge his death, and that presently, that he might not be prevented; as indeed he had been, if he had not done it speedily; for within few days he himself came to an untimely end, verse. 18.

Vers. 13. In provoking the Lord God of Israel to anger with their vanities, &c.] That is, with their idols; for so the idol-gods of all idolaters, are usually called in the Scripture; partly, because they have nothing of a God in them, their deity wholly consisting in the idolatrous vain opinion: We know that an idol is nothing, saith the Apostle, 1. Cor. 8.4. and partly, because they can do neither good nor evil, 1. Sam. 12.21. Turn ye not aside, for then ye shall go after vain things that cannot profit; for they are vain.

Vers. 15. In the twenty and seventh year of Asa king of Judah, did Zimri reign seven days, &c.] Accounting, as is most likely to the time that Omri was proclaimed king in the camp, as is related in the following verse.

Vers. 18. He went into the palace of the kings house, and burnt the kings house over him with fire, &c.] That so, first, Omri might never enjoy that stately palace of Tirzah: and secondly, that neither living nor dead, he might fall into the hands of his insulting adversaries.

Vers. 19. For his sins which he sinned in doing evil in the sight of the Lord, in walking in the way of Jeroboam, &c.] For though he reigned but seven days, ere Omri was proclaimed by the soldiers, yet perhaps it was longer ere he was forced to burn himself; and beside, within the space of those seven days, he might by his edicts make known to the people his resolution to continue the worship of Jeroboams calves.

Vers. 21. Half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.] It seems the people (misliking that the soldiers should take upon them to choose their king) chose this Tibni to be their king; between whom and Omri, there was continual wars for three years, and upward; each party striving to assure the crown to him whom they had elected, till at length Omri prevailed.

Vers. 23. In the thirty and one year of Asa king of Judah, began Omri to reign, &c.] That is, then he was fully and peaceably settled in the kingdom: in the seven and twentieth year of Asa was he first chosen king by the army at Gibbethon, verse. 15, 19. but for well nigh four years after, Tibni that was chosen by the people, strove with him for the kingdom; so that till the one and thirtieth year of Asa, he was not settled in the throne of Israel: yet because he was first made king when he slew Zimri, therefore it is added, he reigned twelve years: to wit, from his first election; for otherwise, if we account his reign from the one and thirtieth year of Asa, when he was settled in the throne, to the eight and thirtieth year of Asa when he died, and his son Ahab succeeded him, verse. 29. it is manifest then, that he reigned according to that account but eight years.

Vers. 24. And he bought the hill Samaria, &c.] This is given as the reason why it is said in the foregoing verse, that he had reigned but six years in Tirzah: it was because Zimri having burnt the royal palace in Tirzah, Omri bought the hill which was called Samaria of Shemer the owner of it, and thereon built the city Samaria, which he made his royal city, the metropolis of his kingdom; and so the other six years of his reign he lived there.

Vers. 26. For he walked in all the way of Jereboam, &c.] If he only continued in the sins of Jeroboam, how is this rendered as a reason of that which is said before in the former verse, that he did worse then all that were before him: surely, because having seen such fearful effects of God's wrath against the former kings of Israel for this their idolatry, he notwithstanding continued obstinately therein, as it were purposely to provoke the Lord; yea and happily did, with more violence, force and press the people to that idolatry: whence we see there is mention made, Mich. 6.16. of the slatutes of Omri; to wit, concerning that their idolatrous worship of the golden calves.

Vers. 31. He took to wife Jezebel the daughter of Ethbaal, king of the Zidonians, and went and served Baal, &c.] This wife of Ahab's proved a most wicked wretch, and a cruel scourge to the people of God: we see Jehu complained of her witchcrafts and whoredoms, 2 Kings 9.22. and it is often mentioned, that she was the great persecutor of God's prophets, and the great promoter of the idolatry of Baal in the land; and therefore it is that S. John calls that false prophetess, that in his time in the Church of Thyatira, had seduced many to uncleanness, and idolatry, Jezebel, Revel. 2.20. Baal it seems was the god of the Zidonians; and so Ahab, marrying a wife from thence, did soon set up his wives god in the land of Israel: Now this idolatry was far worse then that of Jeroboams; for in that though they had idols, to wit, the golden calves, yet in them they pretended the worship of the true God: but in the other they worshipped Baal as their god; as is evident in that of Elijah to the Israelites, chap. 18.21. If the Lord be God, follow him; but if Baal, then follow him: and so again, verse. 27. Cry aloud, for he is a god, &c.

Vers. 34. In his days did Hiel the Beth-elite build Jericho, &c.] This is here added to show, how many years after the curse which Joshua denounced, was accomplished, Josh. 6.26. and that happily the rather, as an instance of the horrible profaneness and contempt of God in these days of Ahab: for though Jericho belonged to the tribe of Benjamin, yet it was at this time, it seems, under the power of the king of the ten tribes. Hitherto Jericho had continued a heap of rubbish, no man daring to hazard that curse, by rebuilding of it; but now this bold wretch Hiel the Beth-elite: that is, that dwelt in Beth-el, undertook the work, and paid dearly for it, as Joshua had threatened. See the note, upon Josh. 6.26.

CHAP. XVII.

Vers. 1. ANd Elijah the Tishbite, who was of the Inhabitants of Gilead, said unto Ahab, &c.] Of all the Prophets that God raised up in the kingdom of Israel, we find not any, of whom so many strange passages are recorded, both for his courage and miracles, as there are of Elijah; and therefore at the transfiguration of Christ, Matth. 17, 3. Elijah as chief of the prophets appeared together with Moses talking with Christ; to signify, that both Moses and the prophets had in their several seasons given testimony to Christ. The people of Israel were never so corrupt as they were at this time; (for now the worship of Baal was established in the land, and the worship of the true God was quite disregarded, and the prophets and servants of God, that would not bow to Baal, were persecuted and slain, as Elijah complains, chap. 19.10.) and yet there were never more prophets sent unto them, then there was at that time, (we see that Obadiah hid an hundred of them in caves, chap. 18.13.) nor never more glorious prophets as we see amongst the rest in this Elijah, a man of transcendent courage and zeal (as sitted for these corrupt times;) whence it is said of the Baptist, who in his ministry was also fiery and fervent, Luke 1.17. And he shall go before him in the spirit, and in the power of Elias, &c. Against Ahab and Jezebel's zeal to promote Idolatry, the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defense of God's true worship; as we see in this his first encounter with Ahab, As the Lord God of Israel liveth, saith he, before whom I stand; that is, whom I continually serve, (according to that in Deut. 10.8. The Lord separated the tribe of Levito bear the ark of the covenant of the Lord, to stand before the Lord ) or in whose presence I now am, who is therefore a witness of the truth of that which I say, there shall not be dew nor rain these years, but according to my word, that is, there shall not be dew nor rain these ensuing years, till I from the Lord shall say, that again it shall rain. Elijah moved with the horrible wickedness of Ahab and Jezebel; and particularly perhaps with their contempt and scorn of God's prophets, did it seems by the instinct of God's spirit, pray that the Lord would shut up the heavens for some years, and not suffer it to rain till he sought unto God that it might rain; that so the wrath of God against the iniquity of those times might be discovered; and the precious account he makes of his Prophets might be manifested; and being by the same spirit of God assured, that his prayer was heard: he came to Ahab and threatened him before hand (as is here expressed, that he might see it was of God) with this approaching drought; and as he threatened, it came to pass; for three years and six months it rained not, Jam. 5.17.

Vers. 3. Turn thee eastward, and hide thyself by the brook Cherith, &c. When Elijah was gone from Ahab, or at least, when Ahab began to see there was no rain indeed for a long time, as Elijah had said, he began to be nettled with his words, and enraged against the Prophet and stirred up thereto, no doubt, by Jezebel, sent presently out to take him, that he might be revenged on him: as Obadiah afterwards told him, chap. 18.10. As the Lord thy God liveth, there is no nation nor kingdom whither my lord hath not sent to seek thee: but the Lord foreseeing what would be▪ gave his Prophet warning of it, and appointed him to withdraw and hide himself by the brook Cherith; there being doubtless in that place, some woods or caves, where it was likely the Prophet might some good time conceal himself.

Vers. 4. I have commanded the ravens to feed thee there.] That is, I have decreed and will take order that the ravens shall bring thee competent food thither: and the reasons given by Expositors, why the Lord was pleased to make use of ravens in this service, rather then any other creature, are these: First, because ravens do naturally delight to live in such places as this was, by the brook Cherith, where Elijah was appointed to hide himself, to wit, in solitary places, where there are caves and vaults, especially in valleys, where there are brooks of water, whence is that, Prov. 30.17. The eye that mocketh at his father, the ravens of the valley shall pick it out: Secondly, because they are a thievish kind of birds, watching all occasions to snatch up and carry away pigeons, and chickens, or any other provision they can anywhere come at: And thirdly, especially because the ravens being such a greedy and ravenous bird, that as it is said, they usually disregard the feeding of their own young ones, to feed themselves, it was the more miraculous that God should make them caterers for Elijah, in such an orderly manner to bring him in his provision both morning and evening; hereby the power of God was the more clearly discovered, and a plain proof was given by what contrary means God can provide for his servants in all their straits: God might have sent Elijah to his fellow Prophets in Obadiah's caves, or to some other of those faithful Israelites, that had not bowed their knees to Baal; but he chose rather by this unlikely way to provide for him, that it might be seen that God hath all creatures at his command for the help of his servants: it was no less strange to feed him by ravens, then if he had sustained him without any food at all; and yet this God did, causing the ravens to bring him both morning and evening, bread and flesh, to wit, roasted or sod; the Lord directing them where they should have it.

Vers. 7. And it came to pass after a while, that the brook dried up.] God could easily have prevented this brook from drying up, notwithstanding the drought; but the Lord was pleased rather now to find out another way for the sustaining of Elijah, to wit, First, that he might for a while, by the drying up of this brook, try the faith of the Prophet: Secondly, that the Israelites in those parts might be the more straitened for want of water: Thirdly, that he might the more abundantly manifest how many several ways he had to provide for his servants in times of extremity: And fourthly, that he might together with him, provide for the poor widow of Zarephath too. Some Expositors hold, that there had been no rain for half a year when this brook dried up, and that afterward Elijah lived with the widow of Zarephath three years (which is the full time of the drought, Luke 4.25.) and that therefore it is said in the beginning of the next chapter, that in the third year, Elijah was sent to Ahab with a promise of rain.

Vers. 9. Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee.] There is not the least intimation of any want of rain that was in the land of Judah; yet was Elijah sent to a stranger rather then to the widows of Israel, both because such an one might seem most unlikely to relieve him, and also herein to shadow forth God's future mercy to the Gentiles, the Jews being rejected; whence is that of our Savior, Luke 4.25, 26. Many widows were in Israel in the days of Elias, &c. But unto none of them was Elias sent, save unto Sarepta a city of Sidon, unto a woman that was a widow: as for that phrase, I have commanded a widow, see the note above, verse. 4.

Vers. 10. The widow woman was there gathering of sticks, and he called to her, &c.] As knowing by the special instinct of God's Spirit, that this was the widow of whom God had spoken to him; or else, having received direction hereby to discover the widow to whom he was sent, when he came to the city.

Vers. 12. As the Lord thy God liveth, I have not a cake, &c.] This widow living upon the borders of Israel, had learnt to know a Prophet of Israel by his habit: yea, as it may seem, both to know and fear the God of Israel: and yet to such a strait she was brought, being a poor woman, (though the drought had been yet, as it is thought, but six months in the land) that had not God come in to her help at this pinch, she was now ready to eat her last meal: I have said she, but a handful of meal in a barrel, and a little oil in a cruse, and behold I am gathering two sticks, that is a few sticks, as we use to say, a stick or two, that I may go in, and dress it for me and my son, that we may eat it, and die; however hereby it is evident, that the drought and famine was in the country of Tyre and Sidon, as well as amongst the Israelites: and indeed, being it was sent upon the Israelites for that idolatry of Baal, which Jezebel the daughter of the king of the Zidonians had brought in amongst them, no marvel though the Zidonians were involved in the same judgment together with them.

Vers. 13. Fear not, go, and do as thou hast said, &c.] That is, Go in and dress thy meal and thy oil for thee and thy son; but then withal she is enjoined, first, to feed him with her last victuals, and then after to provide for herself and her son: but make me thereof a little cake first, which was doubtless for the trial of her faith, as concerning that promise which he adds in the following verse.

Vers. 15. And she, and he, and her house did eat many days.] That is, a long time together; and indeed it is the judgment of some Expositors, as was noted before, that for three full years they all lived upon this poor remainder of the widows meal and oil, which makes the miracle far the more wonderful; but yet this may be spoken with relation to some part of this time, and happily to the time of her sons falling sick, which is next related, verse. 17.

Vers. 17. And his sickness was so sore, that there was not breath left in him.] This is mentioned because hereby the widow perceived that her son was dead: for that he was indeed dead, and was not only fallen into a swoun, is evident in many following passages, as verse. 18. and 20. where the widow and the Prophet bemoan that God had slain her son; and verse. 21. where it is said, that Elijah prayed, My God I pray thee let this child's soul come into him again: and then again, ver. 22. And the soul of the child came into him again and he revived; which may also be confirmed by that of the Apostle, Heb. 10.35. which many think was written, partly with reference to this story, Women received their dead raised to life again, this being the first we read of in the Scriptures, that being dead, was restored again to life.

Vers. 18. And she said unto Elijah. What have I to do with thee, O thou man of God, &c.] That is, wherein have I offended thee? or whence is it that thou a holy Prophet of the Lord shouldest come to me a mere stranger to thee, thus to punish me for my sins? wherefore art thou come to me? art thou come to call my sins to God's remembrance, and so to move him to kill my son? to what end were our lives saved when we were in danger to perish for want of food, if now my son must die with sickness? when God punisheth those for their sins, whom a while he did forbear, he is said in the Scripture to remember their sins, 1. Sam. 15.2. Now the conscience of this poor widow telling her, that the death of her son was for her sins, and therefore apprehending that his dwelling with her had been accidentally, through her not profiting by his presence as she ought to have done, the occasion of her sons death; or rather, that he had besought God thus to punish her, as by his prayer he had brought the drought and famine upon the land; or that he was sent as the minister of God's wrath to take away her son from her; hence it was that she break forth into this impatient bewailing her loss, and her sins that had been the cause of it: the expression she useth, is much like that of Peter, when the ship began to sink, Luke 5.8. Depart from me, for I am a sinful man O Lord.

Vers. 20. O Lord my God, hast thou also brought evil upon the widow, with whom I sojourn by slaying her son?] Herein the Prophet pleads, first, his own interest in God. O Lord my God: secondly, the condition of the woman, a widow, and that because women in that estate are least able to endure the loss of those that should be a stay and support to them, and God is wont to be very compassionately tender over them: and thirdly, the interest she had in him, because he sojourned with her, as grieving that the woman that had harboured him so long, and for whose preservation God had wrought so great a miracle, should now have all her joy dashed with such a sad loss; or that it should be said by any, that it had been well for her, if the Prophet had never come into her house.

Vers. 21. And he stretched himself upon the child three times, and cried unto the Lord, &c.] The meaning of this is, either that he stretched himself upon the child, and so in that posture of body prayed, and then left off again, doing this three several times; or else, rather, that he stretched himself upon the child, and then went and prayed unto the Lord, and so did by turns three several times: however, doubtless his stretching himself upon the child, was partly, that feeling the coldness of the child's body, he might be stirred up thereby to pray the more earnestly for him; and partly, that he might perceive when heat and life begun to come into the child; and partly also, thereby to express his exceeding grief for the death of the child, and his earnest desire that God would be pleased to restore him to life; there being an intimation in this gesture of his, that he could have been glad to infuse of his own life into the child, and that to move the Lord, the rather, to hear his prayer, and grant his request; the like we read of Elisha, 2. Kings 4.34. and of Paul to Eutichus, Acts 20.10.

Vers. 24. And the woman said to Elijah, Now by this I know thou art a man of God▪ &c.] That is, now her faith was strengthened concerning this; she had called him a man of God, verse. 18. yet perhaps her faith was shaken with the death of her child, and now with this miracle it was strengthened again.

CHAP. XVIII.

Vers. 1. THe word of the Lord came to Elijah in the third year.] Elijah was sent to Ahab, not long before the Lord sent rain again upon the earth; so that from the first beginning of the drought unto this time, when the Prophet was sent to Ahab, it was well nigh three years and six months complete; for so long rain was withheld, Luk. 4.25. either therefore, the third year here spoken of must be the third year from his first hiding of himself, chap. 17.3. or the third year since he went to sojourn with the widow of Zarephath, chap. 17.6. or else the third complete year since the time they began to want rain, the six odd months not being reckoned, as indeed it is usual in the Scripture, in noting times to set down only the full complete years, and not to mention the odd months or days.

Go show thyself unto Ahab, and I will send rain upon the earth.] Though the Israelites continued in their idolatry still, yet the Lord determined to take off that judgment of want of rain, that now for three years and a half had been upon them: and this he did, partly for his righteous servants sake, that were still in the land who could not but suffer much in this common calamity; and partly, because the Lord intended by Elijah, to bring Baals prophets to be slain by the people; and so thereupon, to remove the judgment he had brought upon the kingdom: and so now Elijah was sent to give notice they should have rain, and so that which he said to Ahab might be made good; to wit, that there should be no rain but according to his word; yea, and withal doubtless, God gave him now in charge, (though it be not here expressed) what he afterwards did, concerning the challenge he made to Baals prophets, as is evident by that which he saith, verse. 36. Lord God of Abraham, Isaac, and Israel, let it be known this day, that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.

Vers. 3. Obadiah feared the Lord greatly.] But how could this be, if he went not up to Jerusalem to sacrifice? I answer, so long as he did sincerely fear God, and yielded him that spiritual service, which was required of him, and kept himself pure from the idolatry of the place and times wherein he lived, and could not be suffered to go to Jerusalem, without the loss of his life, God was pleased to dispence with the omission of that legal ceremonial service: or at least to bear with his children that did truly fear him and daily serve him in spirit and truth, though they did not hazard both liberty and lives for the legal ceremonies: the like may be said of those other faithful servants of God, that lived at this time in the kingdom of Israel, chap. 19.18.

Vers. 4, Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.] By this may be meant any necessary food; but indeed in this time of famine, it was much to provide them even bread and water.

Vers. 5. Peradventure we may find grass to save the horses, &c.] Hereby it is evident; that their chiefest want was of pastures and water for their cattle: some small pittance of food for themselves, the neighbouring countries might afford for money; but grass for the cattle could not be had but in their own land.

Vers. 10. There is no nation or kingdom whither my lord hath not sent to seek thee, &c.] Some Expositors, by the several nations and kingdoms whither Ahab had sent to search for Elijah, understand the several tribes of Israel, that were under his government; of which, (say they) he speaks, as of divers kingdoms and nations, because of old, that land was the seat of divers kings and people: But rather, I conceive it to be an hyperbolical speech, as when we use to tell those whom with great diligence we have sought for in many several places, that we have looked for them all the world over: and that the drift of this expression was to imply, that Ahab had sought for him not only in the land of Israel, but also in all the neighbouring countries, and amongst all the nations that were in league with him; for though it follows, that upon denial, that they knew not where he was, he took an oath of the kingdom and nation, that they found thee not: the meaning of that may be, that he pressed them so far, that he rested not, till by an oath they confirmed it, that they knew nothing of him: his own people he might constrain to swear, others that were not his subjects he could not; yet by importuning them to deal truly with him, he might draw them to it; and therefore speaking of both jointly together, he useth the same phrase of both, he took an oath, &c. and indeed for the neighbouring nations where there was no rain, that might make them as earnest against Elijah as Ahab was: how he could be concealed in Zarephath when so strict a course was taken, we need not question; considering, that being informed of his danger, the widow might use many ways to hide him.

Vers. 12. The spirit of the Lord shall carry thee whither I know not.] That is, some Angel, or wind from the Lord shall take thee up and carry thee to some other place, and then the king will slay me, either, because I did not apprehend thee when I saw thee; or, because I shall seem to have deluded him, by telling him that which he shall not find to be true: usually it seems in those times Elijah was thus miraculously caught up, (and so perhaps other prophets too) and carried from one place to another; whence it was, that when Elijah was at last taken up into heaven, the young prophets would needs send out to seek him, 2. Kings 2.16. and the like we read also concerning Philip, when he had baptized the Ethiopian Eunuch, Act. 8.39. Now this is still said to have been done by the spirit of the Lord; either, because it was done by the ministry of the Angels, or by some mighty extraordinary wind (as indeed concerning Elijah's last rapture, it is said, 2. King. 2.11. That Elijah went up by a whirl-wind into heaven; or, rather, because what was done by any secret supernatural working of God, they used to say it was done by the spirit of the Lord.

Vers, 15. As the Lord of hosts liveth, before whom I stand, &c.] See the note chap. 17.1.

Vers. 17. Art thou he that troubles Israel?] This Ahab said to Elijah, partly, because he had always opposed that way of religion and worship which he had established in the land, and dissuaded the people from submitting to it; but principally, because by his means he conceived the drought and famine was sent, which had sorely distressed the land.

Vers. 19. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal, &c.] There is no likelihood that Elijah immediately upon that reproof, in the former verse, enjoined Ahab to gather the prophets of Baal together never acquainting him to what end and purpose they should be assembled, and that the king without anymore words did presently what Elijah required: and therefore doubtless (though it be not here expressed, because it may be easily gathered from the following relation of that which was afterward done) after some vehement concertations betwixt the prophet and the king, concerning the idolatry of Baal, the king defending what he had done; Elijah did now propound to him that way of trial, to find out the truth which afterward again he propounded to the people, verse. 22, 23, 24. which the king approving, accepted the challenge; and assembled both the prophets of Baal, and the people also: that is, the heads of the people, to see what was done, as Elijah had required. The four hundred and fifty prophets of Baal here mentioned were, it seems, such as were dispersed over the villages and towns of Israel; the four hundred distinguished from the other by this title, the prophets of the groves, were such as attended the court, and performed their idolatrous service in the groves planted by Ahab, near Baals temple in Samaria, chap. 16.32, 33. and are therefore said to have been such as did eat at Jezebels table: why Carmel was chose to be the place where this great trial was to be made, we cannot say; only it is like, he purposely declined Samaria, that Jezebel might not hinder the work: for as for that conceit of the papists, that in Carmel Elijah used to live a retired monastical life, whence an order of their Friers are called Carmelites, it is a mere phancie and groundless conceit.

Vers. 20. So Ahab sent unto all the children of Israel, and gathered the prophets together, &c.] We need not wonder that Ahab should herein do as Elijah had required, if we consider, first, That doubtless Elijah had desired that trial might be made, whether the sacrifice of the Baalites, or his sacrifice, should be consumed with fire from heaven; to discover thereby whether Baal were a god or no; and to see this tried by such a miraculous work, the very natural desire that is in men to see strange things, might win him; beside the confidence he had in Baal: and secondly, That being curbed with the judgment of God, (the drought) that now lay upon the whole land, the hope of being relieved herein, must needs make him the more flexible to yield to the prophets desire; and besides, God might at this time powerfully over-awe his spirit: indeed we find not in the sequel of the story, that the prophets of the groves were present, (whom Elijah had also desired him to call thither) but only the four hundred and fifty prophets of Baal, verse. 22. I, even I, only remain a prophet of the Lord, but Baals prophets are four hundred and fifty men; and therefore many Expositors hold, that Jezebel would not suffer them to be there.

Vers. 21. How long halt ye between two opinions?] They are said to halt in the profession of their religion, that do not walk uprightly and exactly, according to the rules of that religion, which they must needs do, that in some things follow one religion, and in some things another; such men can be exact in neither, and are therefore said to halt betwixt two opinions; sometimes inclining to one, sometimes to another; as the body of him that halts doth bend sometimes to the right hand and sometimes to the left: and so it was now with the Israelites, who would be still counted the people of God, and were circumcised, and in the worship of the golden calves pretended the worship of the true God; and so in some things lived according to the laws of Israel, and yet at the same time worshiped Baal the god of the Zidonians, and are therefore charged by Elijah to halt between two opinions.

And the people answered him not a word.] This might be either from guilt of conscience or distraction of mind; fearing on the one side the wrath of God, if they should provoke him to displeasure, and on the other side the wrath of the king.

Vers. 22. I, even I only remain a prophet of the Lord.] The meaning of this is, that there was not a Prophet of the Lord's besides himself, that did openly show himself for the true God and his worship against their idolatry; at least that there was none but he present there at that time.

Vers. 25. Choose you one bullock for yourselves, &c.] That they might not afterward pretend that their God refused to answer them, because the God of Elijah had been preferred before him, he gives them the privilege and advantage (if any it were) both of offering first, to wit, the morning sacrifice, and of choosing which of the bullocks they liked best.

Vers. 26. And they took the bullock which was given them, &c.] To wit, which Ahab had given them, or which Elijah had given them liberty to choose, verse. 25.

And they leaped upon the altar which was made.] This may be also rendered as it is in the margin of our Bibles, and they leapt up and down at the altar, &c. so that the meaning may be, either that they danced and skipped about the altar; which it seems they did customarily in the worship of Baal; as desiring perhaps to make show of such prophetical ecstasies, as were usual with those that were possessed with a divine spirit; or else, that in a kind of frantic manner they leapt upon the altar, to express thereby their vehement desire, that Baal would hear them; as if they would have clambered up to fetch down fire from heaven, if it had been possible; or were ready even to sacrifice themselves, that they might prevail in their suit: some indeed conceive that this is spoken of Elijah's altar, upon which the Baalitish prophets leapt, as in a kind of divine fury, to throw it down; but the first exposition doth far better agree with the order of the story.

Vers. 27. And it came to pass at noon, that Elijah mocked them, &c.] to wit, when the time limited for their sacrifice was fully ended, or well nigh at an end: before this he would not do it, because it might first be apparent by their lost labor so long together, that they deserved to be mocked, and because they might not afterwards say, that he had interrupted them.

Vers. 28. And they cried aloud, and cut themselves after their manner with knives, &c.] As the heathens used to do in their sorrows, Deut. 14.1. And the more to move their God to take compassion on them, and not to deny them, that were content thus to torture themselves, and as it were to sacrifice their own blood upon his altar, that they might obtain what would be for his glory as well as theirs.

Vers. 29. And they prophesied until the time of the offering of the evening sacrifice.] That is, they prayed and called upon Baal, and with many strange gestures (as men inspired) sung the praises of their idol-god; so laboring by all means to prevail with him to send fire to consume their sacrifices. See the notes, 1. Sam. 10.5. and 18.10.

Vers. 30. And he repaired the altar of the Lord that was broken down.] Not the altar whereon Baals priests laid their sacrifices, which afterward they brake down, and that by leaping upon it, verse. 26. as some conceive: for it is not probable that Elijah would make use of their altar: rather it may seem that Elijah brake down their altar, and having purged the place, built another in the room; or that this mount Carmel, having been one of the high places whereon they used to sacrifice in former times, there was the ruins of an altar there, which the idolatrous Israelites had broken down; according to that complaint of Elijah, chap. 19.14. the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and that this the Prophet did now repair: a real sign of his great design, which was, to restore again the true worship of God in the land.

Vers. 31. And Elijah took twelve stones, according to the number of the tribes, &c.] Though the greatest part of ten of the twelve tribes were at this time corrupted with the idolatry of Baal, yet Elijah would build his altar with twelve stones, according to the number of the tribes of Israel: First, thereby to signify, that it was built for the worship of that God, whom the patriarchs had formerly worshiped: Secondly, to put the people in mind, that they ought all to be united in the worship of this God of their fathers; or else it would be in vain to reckon themselves amongst God's Israel: And thirdly, to put God in mind as it were of the covenant which he had made formerly with their fathers.

Vers. 33. Fill four barrels with water, and pour it on the burnt sacrifice, &c.] Mount Carmel stood close upon the sea; whence they might even in this drought have water enough: Now the reason why the Prophet appointed so much water to be poured upon the sacrifice, and the wood whereon it was laid, was partly, to make it the more evident that there was no fraud used in hiding any fire secretly under the wood; and partly, that the burning of the sacrifice with fire from heaven, might be the more wonderful in the eyes of all that beheld it: why there were three times four barrels of water poured upon the altar, which was twelve barrels, we may judge by that which is said in the foregoing notes, concerning the twelve stones where of the altar was built.

Vers. 37. Hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.] That is, that by thy appointment these things have been done, to the end their hearts might be turned from their idols to thee.

Vers. 40. And Elijah brought them down to the brook Kishon, and slew them there.] That is, he caused the people to bring them down, and to slay them there: so wonderfully were the people affected at present, with seeing fire come down from heaven to consume Elijah's sacrifice, and such a dread it brought upon them, of the infinite power of that God, who by this miracle did testify against their idolatry; that without any fear of the king, they were ready to do what ever Elijah would advise them to: and therefore when he, apprehending the opportunity of their present condition, appointed them to put all the prophets to death; they yielded straight; and the carrying them away to the brook Kishon, that execution might be done upon them there, was either to testify, that it was because of their idolatry that the brooks and rivers were in a great part even dried up, or that the place where they had sacrificed to the Lord, might not be defiled with their blood.

Vers. 41. And Elijah said unto Ahab, Get thee up, eat and drink, for there is a sound of abundance of rain.] Because he had spent all that day fasting, in an eager expectation of the event of this great business, and to show how acceptable a sacrifice the slaying of Baals prophets was unto the Lord, he adviseth him to eat and drink for the refreshing of himself, assuring him, that they should now have rain: and to express how certain that was which he foretold, he speaks as if already he heard the very sound of the thunder and pouring rain that was now coming; for there is, saith he, a sound of abundance of rain.

Vers. 42. And Elijah went up to the top of Carmel, &c. He went up to the top of Carmel, that there he might pray for rain, and stand as it were upon a watch tower, waiting and looking for the rising of those clouds, that should bring those glad showers that he prayed for; and whereas it follows, that he cast himself down upon the earth, and put his face between his knees, thereby is meant, that he kneeled down upon the ground, and then bowed his face down to his knees, by this humble posture, to express his awful respect to the majesty of that God, whose aid he implored; and withal, so to hide his eyes from all distracting objects, that he might the more wholly attend the work which he went about; to wit, the opening of the heavens, by praying to the Lord for rain, for though God had assured him there should be rain, verse. 1. I will send rain upon the earth, and thereupon he did assure Ahab that it should be so; yet he knew withal, that prayer must accomplish that which God had promised.

Vers. 43. And said to his servant, Go up now, look toward the sea, &c.] Elijah desired to have notice of the first rising of the clouds, that he might presently go to the king and hast him away, that so still it might be the more manifest, that he had procured the rain from God; but because he would not himself be taken off from his prayers, whilst he was praying, he sent his servant to observe the rising of the cloud • , and appointed him to look toward the sea, because thence the vapors do usually arise which breed clouds and rain; and because there he might have the fairest prospect, to discover the first rising of a cloud in the sky, and seven several times he did this, purposely to teach us, that we must not be discouraged, but with patience must be content to wait upon God, though we have not presently that which we pray for.

Vers. 46. And the hand of the Lord was on Elijah, and he girded up his loins, and ran before Ahab, &c.] The reasons, why Elijah did thus as a lacquey run before Ahab's chariot, to the very entrance of Jezreel; may be, first, to manifest the Prophets humility, and how far he was from being puffed up with that wonderful work that he had done: Secondly, to show the king how ready both God and his prophets would be to honor him, if he would proceed on to remove idolatry out of the land, the work that was now so happily begun by the slaughter made of the prophets of Baal: Thirdly, to signify hereby, that it was he that brought them this rain, that did now begin to pour down from the clouds upon them: Fourthly, to avow hereby, what he had done in the slaughter of the Baalites; and, as it were, to triumph in the victory of their idolatrous prophets, whom he had left dead behind him: Fifthly, that being in the eye of the king all the way he returned home, this might make him the more seriously to ponder in his mind, the great things the Prophet had done; that so they might make the deeper impression upon him: It may seem strange indeed, that the king should not take up the Prophet into his chariot; but therefore it is said, that the hand of the Lord was upon Elijah, and he girded up his loins; that is, he was extraordinarily moved of God, and enabled by God, thus to run before the chariot of Ahab.

CHAP. XIX.

Vers. 1. ANd Ahab told Jezebel all that Elijah had done, and withal, how he had slain, &c.] That is, he told her the success of that conflict betwixt Elijah and the prophets of Baal, and all the miraculous passages that Elijah had done; and that to clear himself from being blamed by that his imperious wife, for that unavoidable execution of the Baalites which followed hereupon; yet withal he would have her know, that the putting of them to the sword, was rather Elijah's fact, then his; he had slain all the prophets with the sword: as fearing, that all which could be said, would hardly satisfy her: but that the four hundred prophets of the groves are not included amongst those that were slain by Elijah, we may the rather think; because, chap. 22.6. we read again of four hundred prophets that were called together by Ahab.

Vers. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, &c.] Either she assured herself, that he who had always shown himself so stout and bold, and might now be encouraged with the favor of the people, would not fly; or else she was merely carried away with the impotency or her rage and passion, which God by his all-ruling providence did now make use of, for the preservation of his Prophet; for else she would never have sent him word what she meant to do; thereby giving him warning, as it were, to be gone. Concerning this form of swearing, So let the gods do to me, and more also, &c. See the note Ruth 1.17.

Vers. 3. And when he saw that, he arose, and went for his life, and came to Beersheba, &c.] That he might not be exalted in mind, because of those great wonders that had been wrought by him, the Lord suffered him to be over-born with fears, that he might see his own weakness, insomuch that he who erewhile feared not Ahab and all his Baalites, did now at the threats of a woman, not only fly into another kingdom, the kingdom of Judah, (where good Jehoshaphat then reigned) yea to the uttermost parts of that kingdom, to Beersheba, that was southward, in the farthest part of all that land, but also from thence withdrew himself into the wilderness; not as suspecting any evil from good Jehoshaphat, the king of Judah; but as fearing lest Ahab or Jezebel should send some or other into Judah to dispatch him there; and happily the rather because there was too great correspondence betwixt Jehoshaphat and them; and therefore when he went from Beersheba, because he would not expose him to the wants of the wilderness, and because being alone he might the better hide himself, he left his servant there.

Vers. 4. And he requested for himself that he might die, &c.] The misery that at present he underwent, made him now as desirous to be rid of his life, as before he was solicitous by flight to preserve it; especially considering, that dying here in an ordinary way, Jezebel and her Baalites could not triumph over him: It is enough, saith he, that is, I have lived long enough, I know I must die, ( for I am no better then my fathers, that have all died before me,) and therefore since my life is full of nothing but troubles and misery I desire to end my days presently.

Vers. 6. And he looked, and behold, there was a cake, &c.] This word behold, intimates how wonderful it was to him, he not knowing from whence it came.

Vers. 7. Arise and eat, because the journey is too great for thee, &c.] Though Elijah happily had not pitched upon the place whither he meant to go, yet the Lord gives him notice that so far and long he should still wander, that it was fit he should well refresh himself with that provision, which by his angels he had now sent to him.

Vers. 8. And he went in the strength of that meat forty days and forty nights, unto Horeb the mount of God.] So called, because there the Lord appeared to Moses in a burning bush, and there afterwards he gave the law to the Israelites. How the strength of this meat could sustain Elijah so long it is needless to inquire, since it was done miraculously by the command of God; as he was pleased to sustain Moses as long without food, so he was pleased by the strength of one meal thus to sustain Elijah; thereby to show, with how little he can uphold the life and strength of his servants, if they be brought into straits. However, observable it is, that both Christ, Moses, and Elijah, who appeared together when Christ was transfigured, did each of them fast in their several times forty days and forty nights without any sustenance.

Vers. 9. What doest thou here Elijah?] As if he should have said, why art thou not amongst my people, executing the office of a prophet amongst them, to which I have called thee?

Vers. 10. And he said, I have been very jealous for the Lord God of hosts, &c.] That is, I have been zealous for thy glory and worship, and grieved in thy behalf to see thy people forsake thee, and go a whoring after strange gods; yea, and I have opposed, what in me lay, the horrible apostasy of the times; and hereby I have incensed the adversaries against me, so that they seek to slay me, as they have done the rest of the prophets; and this is the reason I am here forced to hide myself: but howsoever, observable it is, that the prophet makes not a direct answer to the question propounded, but chooseth rather to imply the cause of his fear and flight, then plainly to confess that he fled thither, (which was his fault) for fear of Jezebel.

For the children of Israel have forsaken thy covenant, thrown down thine altars, &c.] That is, the altars in the high places, whereon the people had formerly sacrificed before the temple was built by Solomon: for though it was a sin to offer sacrifice upon any altar, but that at the temple in Jerusalem (and therefore those kings that pulled down these altars, and took away these high places, are highly commended for it) yet the Israelites not doing it for this reason, but only out of their zeal for Baal, that his worship might be promoted, and that there might not be any memorial left of the true God in the land of Israel, it is reckoned as a sin in them, and a manifest proof of their bitter hatred of the true religion from which they were revolted. Thus these words are usually understood by Expositors: yet there may be another probable sense given of them, they have thrown down thine altars, that is, they have destroyed thy worship; to wit, by restraining men from God's altar at Jerusalem.

I, even I only am left, and they seek my life to take it away.] That is, there is none left but myself, that do openly plead thy cause against thine enemies; all the rest being either slain, or hiding themselves, chap. 18.13.

Vers. 11. And behold, the Lord passed by, &c.] That is, the glory of the Lord, wherewith he was pleased to manifest himself at present to his servant Elijah. Thus, in the first words, the general sum of the whole vision is expressed, and then in the following words we are told more particularly how this was done: first, there was a great and strong wind that rent the mountains, and brake the rocks in pieces before the lord, then after that there was an earthquake, and after that a fire, but the Lord was in none of these; that is, the Lord did not in these appear to Elijah, & speak and make known his will to him as he did afterward (these were but glorious forerunners of God's presence) but then at last there came after the fire, a still small voice, and then the Lord appeared to him, and instructed him what he should do. Now the end of this vision or apparition, I conceive, was, first, to humble Elijah with those terrible foregoing signs of God's Majesty and power, that so he might with the more awfulness, and sear, and readiness to obey, hearken unto that which God should say to him, and withal acknowledge God's mercy in that he did not overwhelm him with his terrors and judgments, notwithstanding his cowardice in withdrawing himself from the work of his calling; but was content to deal with him in such a gentle and gracious manner, as at present he did. Secondly, to strengthen his faith in God's protection, by letting him see, that God, who had all the creatures at his command, was able, if he saw cause, to destroy and consume all his enemies even in a moment. And thirdly, to instruct him how he was purposed to deal with his enemies, thereby to appease the grief and discontent of his spirit, concerning them, (and then a chief part of the significancie of this apparition must consist in this, that God was not in the wind, nor in the earthquake, nor in the fire, as is noted, verse. 11.12.) namely that though the Lord were of infinite power to destroy all his wicked adversaries, and could by divers terrible and unresistable judgments punish Ahab and Jezebel, and other his proud persecutors; yet he would rather still deal with them (according to his wonted long suffering and patience) by the still and gentle voice of the ministry of his prophets: or happily, that though he could sweep them away instantly with his judgments, yet rather he would effect their ruin in his good time, in a more secret, hidden, and tacit way: Yea and fourthly, it is not improbable which some also add, that hereby likewise was signified, that God's saving manifestation of himself is not to be expected in the terrors of the law, but in the still and gracious voice of the Gospel.

Vers. 13. He wrapped his face in his mantle, and went out, and stood in the entering in of the cave.] The Lord did before enjoin Elijah to come up out of the cave, and to stand upon the mount before him, verse. 11. and no doubt, he went immediately up, at least to the mouth of the cave (else could he not have seen the fire that passed before the Lord) but yet it seems there he stayed, and kept himself somewhat inward, till knowing that with that still small voice the Lord would appear to him, he then went out to the very entering in of the cave, only withal casting his mantle about his face, which he did out of an awful fear of God's majesty; as Moses did, Exod. 3.6. concerning which, see the notes there.

There came a voice to him, and said, What doest thou hear, Elijah?] The very same question that God had propounded to him before, he now propounded again; either thereby to let him know, that it was he that now spake again to him; or that his former reply was no sufficient excuse for his deserting those prophetical employments to which God had called him; or else, that Elijah returning the same answer that he had formerly given him, the Lord might thence take occasion to give him that further satisfaction concerning his fears, and directions what he should do, which now he intended him.

Vers. 15. Anoint Hazael to be king over Syria, &c.] We read that Elisha foretold Hazael that he should be king of Syria, 2. Kings 8.13. and that a young Prophet by Elisha's directions, did long after this anoint Jehu king of Israel, 2. Kings 9.1, 6. and here in the following words is expressed, that Elisha was called to be a Prophet, by the casting of Elijah's mantle upon him, verse. 19, 20, 21. but that Hazael or Elisha were ever anointed, we read not; nor that Jehu was anointed by Elijah, and hence the most Interpreters do hold, that by anointing, here is meant only the designing of them to their offices, and that this Elijah did to Hazael and Jehu, by appointing Elisha to do it when he was gone, and to Elisha by casting his mantle upon him, whereupon he had presently the gift of prophesy, that unction of God's spirit, whereof the outward anointing was a sign. But rather I think, we may say, that Elijah did what now he was enjoined, that is, that he did indeed anoint Hazael, Jehu, an Elisha, though it be not expressed; and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael?

Vers. 17. Him that escapeth the sword of Hazael, shall Jehu slay.] Though Israel suffered most of Hazaels cruelty in the latter days of Jehu, 2. Kings 10.32. In those days the Lord began to cut Israel short, and Hazael smote them in all the coasts of Israel; and in the days of Jehoahaz his son, 2. Kings 13.1, 3. yet in the days of Joram the son of Ahab (before Jehu) did Hazael begin to afflict Israel, as is evident by the battle which Joram fought with Hazael, 2. Kings 8.28. Now with respect to this it is said here, that him that escapeth Hazaels sword, shall Jehu slay.

And him that escapeth from the sword of Jehu, shall Elisha slay.] That is (say the most Expositors) by threatening them, and adjudging them by a prophetical spirit to those calamities, and to that destruction which afterward fell upon them; and indeed we find the like expressions, which upon this ground the Lord elsewhere useth concerning his Prophets, as Jer. 1.10. See I have this day set thee over the nations, and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build and to plant: and Hos. 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of my mouth. Some Expositors add further, that these words are particularly intended concerning those children of Beth-el, that were torn by two she bears immediately upon Elisha's cursing them in the name of the Lord, 2. Kings 2.24. and concerning those that died of the famine that was in Samaria, which it seems indeed Elisha had beforehand threatened should come upon them, because the king was so enraged against the Prophet for it, God, saith he, do so, and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day: But because these things were done before the days of Jehu, and these words seem plainly to speak of something to be done after Jehu had begun to execute God's wrath upon them, him that escapeth from the sword of Jehu shall Elisha slay; I rather think that this is meant of some other judgments (not expressed in the story) which upon the prophesying or prayers of Elisha did after that fall upon the idolatrous Israelites; yea perhaps the people might be won by Elisha to do some execution upon the Baalites, as they were formerly by Elijah, 1. Kings 18.40.

Vers. 18. Yet have I left me seven thousand in Israel, &c.] That is, many thousands that have not worshiped Baal, and this is added to comfort Elijah concerning that complaint of his, I, even I only am left, verse. 14. because they used not only to bow and kneel before their idols, but also to kiss them, according to that Hos. 13.2. Let the men that sacrifice kiss the calves; or if they could not come so near their idol-gods, then to kiss their hands as they bowed before them (whence is that of Job chap. 31.26, 27. If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand ) therefore to imply men that had not in the least kind polluted themselves with the idolatry of Baal, the Lord useth this expression here; all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: and by this, as by a book-case, doth the Apostle Paul prove that God had not cast off all the Israelites in his time, Rom. 11.2, 3, 4:

Vers. 19. And found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth.] That is, he had twelve plows going in the field with twelve yoke of oxen, and the rest having several servants attending them, and holding them, he himself was with the twelfth.

And Elijah passed by him, and cast his mantle upon him.] The prophets wore a rough mantle peculiar to them, whereby they were known; 2. Kings 1.8. And they answered him: He was an hairy man, and girt with a girdle of leather about his loins, and he said, it is Elijah the Tishbite: Zach. 13.4. The prophets shall be ashamed, everyone of his vision when he hath prophesied, neither shall they wear a rough garment to deceive: so that by the throwing of his mantle upon him was signified, that God had called him to the office, and would give him the gifts and spirit of a Prophet, and that he should succeed him in his room; yea, and afterwards perhaps he did also anoint him, as God's command above verse. 16. seems to imply.

Vers. 20. And he said unto him, Go back again, for what have I done to thee?] This Elijah spake to imply, that it must needs be from a supernatural work of God's Spirit upon him, and not from his throwing of his mantle upon him, that Elisha should thus tender himself to abandon all and to follow him; and that therefore he had need to be careful that he did not neglect the call of God; and thus though he gave him liberty to return back to take his leave of his father and mother, yet withal he gives him a caveat to take heed of making any delay in doing what God had moved him to do; he might go whither he list for anything that he had done to him, but God had made such an impression upon his spirit, that he could not without peril withstand, or disregard, this powerful and commanding motion of God's Spirit within him.

Vers. 21. And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments, &c.] To make therewith a farewell feast for his friends, and to express thereby his joy (worthy a feast) and his bidding adue to his former employments.

CHAP. XX.

Vers. 1. ANd Ben-hadad, the king of Syria, gathered all his host together, &c.] Some thirty years before this, Asa had called in Ben-hadad, the father of this Ben-hadad, verse. 34. to his aid against Baasha king of Israel, chap. 15.17, 18, &c. at which time Ben-hadad took some of the Israelites towns, and such sweetness it seems he had found in the soil of Israel, that now he came again unsent for, and nothing now would serve him but Samaria itself; and thus withal too God punished the idolatry, and other gross sins that were amongst the Israelites.

Vers. 2. And he sent messengers to Ahab king of Israel into the city, &c.] That is, upon a parley desired on one side, Ben-hadad, by his messengers sent into the city, made known what he required ere he would raise the siege of Samaria; namely, that Ahab should yield up all he had to him, thy silver and thy gold is mine, thy wives also and thy children are mine: insolent conditions; and such as manifested that Ben-hadad, in the confidence of his own strength, did exceedingly despise the king of Israel.

Vers. 4. And the king of Israel answered and said, My Lord O king, &c.] Two several grounds of Ahab's yielding thus to Ben-hadads motion, are conceived by Expositors: the one is, that Ahab thought Ben-hadad had desired only that he should deliver up the wealth of his own palace, and his own wives and children, and not the pillage of the whole city, and that this, out of a desire to save his subjects from damage, he was content to yield to: the other is, that Ahab understood the message of Ben-hadad, as if he had only required the sovereignty over all that they had; namely, that both he and his people should acknowledge themselves his vassals, and so by the payment of a yearly tribute, should testify that they held all they had, of him; and that this to rid himself of the siege, he yielded to; according to thy saying, I am thine, and all that I have: so granting him the dominion with reservation of his own subordinate interest; and this last exposition I conceive is the best, because it seems not probable, that he should so readily yield to deliver up his wives and his children, into the hands of a heathen king.

Vers. 5. Although I have sent unto thee, saying, Thou shalt deliver me thy silver, &c.] These were the second conditions which Ben-hadad sent to Ahab; whereby it appears, that either Ahab mistook his former motion, and so this was now sent to explain that; or else, that Ben-hadad being puffed up with Ahab's submissive answer, did now propound harder conditions then he did before; and (according to that which is before noted upon the foregoing verse) two several ways this may be understood; namely, that either whereas before it was thought he required only the kings wives and children, silver, and gold; now he required liberty to take in the whole c • ty whatsoever he pleased: or else, that whereas before it was thought he required only that they should acknowledge his sovereignty, and hold all that they had of him as his vassals and tributaries; now he demanded, that they should absolutely yield up the pillage of the city to his soldiers and servants; suffering them to enter the city, and take from thence whatsoever they pleased: Although, saith he, I have sent unto thee, saying, Thou shalt deliver me thy silver and thy gold, &c. That is, though I have sent unto thee challenging that thy riches, thy wives, and thy children were mine; yet it was no part of my meaning, that thou shouldest only acknowledge the dominion of them to belong to me, and shouldest still hold them in thine own possession; no, I require that they be out of hand delivered to me; nor will I be satisfied with words, or a bare title, tomorrow about this time, I will send my servants; who shall not out of thy house only, but also out of thy servants houses, take what they please; and only upon this condition will I raise the seige.

Vers. 7. Mark I pray you, and see how this man seeketh mischief.] That is, by this second message he hath sent, if you well observe it, you may plainly see, that though he pretends a treaty, and would seem upon conditions willing to raise this siege; yet in truth he intends nothing but mischief and ruin to us, or else he would never propound such conditions to us: either we must yield up the whole city to be pillaged by his soldiers, and ourselves our wives and children to be their slaves, or else nothing will content him.

Vers. 9. Tell my lord the king, All that thou didst send for to thy servant at the first, I will do; but this thing I may not do.] Thus, though Ahab refused to submit to what Benhadad had the second time required of him, yet his denial came from him so poorly, that it plainly discovered how fearful he was and loath to provoke Benhadad. For first, he still calls Benhadad his lord, and himself his servant: Secondly, whilst he denies the second motion, he is careful to let him know, that he was still willing to yield to the first: And thirdly, it was not, This thing I will not do, but, this thing I may not do: It was easy to discern, that it was the peremptory indignation of the people that had made him reject the propositions of Benhadad, rather then any courage that was in himself.

Vers. 10. The gods do so unto me and more also, if the dust of Samaria shall suffice for handfuls, &c.] In a bragging manner he threatens the utter ruinating of their city: and withal (to terrify Ahab and the people the more) vaunts, that such was the multitude of his soldiers, that the dust of Samaria should not suffice for handfuls for them: so speaking of Samaria, notwithstanding the strength of her walls and bulwarks, as if it were but a heap of dust, which should be levelled to the ground, with as much ease, as if every soldier were to carry away but a handful: or rather, after an hyperbolical manner, menacing them, that they would make nothing to carry away the very ground whereon the city stood, or at least, the bulwarks of the city, though each of his followers took but a handful: the like expression we see, 2 Sam. 17.13.

Vers. 12. He said unto his servants, Set yourselves in array, &c.] This may be translated also, as it is in the margin of our bibles, place the engines; to wit, for the battering of the city: it seems that during the parly, or treaty, there was a cessation of arms on both sides; and therefore when Benhadad saw that Ahab would not yield to what he had propounded, he commanded his captains again to prepare for an assault upon the city.

Vers. 13. And behold there came a prophet unto Ahab king of Israel, &c.] God foretells what he means to do by a prophet, that the victory might not be ascribed to chance; and withal, to discover the exceeding riches of his grace, in affording so much mercy to this vile wretch, even by one of those prophets whom he sought to destroy.

Vers. 14. Even by the young men, of the princes of the provinces.] That is, not by thy experienced captains, or old trained soldiers, shalt thou prevail over the Syrians: but by the young men, that wait and attend upon the princes of the provinces.

Then he said, Who shall order the battle?] This question propounded by Ahab to the prophet, may be understood two several ways: to wit, either that he required who should go out with his forces, as Commander in chief, to order the battle as he should see cause; or else, that he desired to know, whether he should stay till the king of Syria came out and set themselves in battle array against them, or whether he should go out first, and set the battle in array against the Syrians.

And he answered, Thou.] That is, Ahab himself; to wit, that the young men might the more readily undertake the service.

Vers. 15. Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two, &c.] And these, it seems, were to be captains and leaders to the seven thousand afterwards mentioned; and, or else rather, these were to go before as a forlorn hope, to set first on the enemy, and then the body of the army was to follow, and second them; and so much indeed the following words, verse. 17. seem to imply, And the young men of the princes of the provinces went out first, &c.]

Vers. 18. Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive.] That is, though they should now come out to sue for conditions of peace, yet take them prisoners, and bring them to me, which was against the law of arms; as thinking scorn to fight with them, he commands his men to take them alive: and as presumptuously puffed up with his great strength, he thinks enough to say, Take them alive; as if the Israelites had not courage enough to lift up a hand against them.

Vers. 22. Go strengthen thyself, and mark, and see what thou doest.] That is, take heed, that through security, or any other way, thou doest not give any advantage to these Syrians, when they shall again invade the land the next year: and herein doubtless the prophet did intend to imply, not only that he should prepare all outward means for the withstanding of the Syrians; but also that he should be careful by faith, and repentance, and prayer, to make his peace with God, lest God should be provoked at last to deliver him up into the hands of his enemies; and if this were the same prophet that foretold the former victory, (as the words seem here to import, And the prophet came to the king of Israel ) the king had the more reason now to give credit to what he said.

Vers. 23. Their gods are gods of the hills, therefore they were stronger then we.] This speech of the servants of the king of Syria, was grounded on that sottish conceit of the heathen, that their gods bare rule some in one place and some in another: and because the former battle was fought in a hilly country, therefore they concluded, that the gods of the Israelites were gods of the hills: the rather also inclining to this conceit (say some Expositors) partly, because the land of Israel was in a great part of it full of mountains and hills; and partly, because they had heard, that the Israelites used constantly to offer up their sacrifices in hills and high places. But however, observable it is; how herein also they flattered both their king, and themselves too; there is not a word spoken of their own cowardice, or the sensuality and security of their king, who was drinking himself drunk, when the Israelites came upon them; but all their loss is ascribed to this, that their gods were gods of the valleys; and the gods of the Israelites, gods of the hills.

Vers. 24. Take the kings away, every man out of his place, and put captains in their rooms.] This they add as implying, that their former loss might be by their means, rather then the cowardice of his own people; to wit, by their unfaithfulness or want of skill in martial affairs; or by their delicacy, and the evil example they had given, in being feasting and drinking, when they should have been preparing for the battle.

Vers. 26. Ben-hadad numbered the Syrians, and went up to Aphek, to fight against Israel.] Which was in the tribe of Asher, Josh. 19.30, 31. and here Ben-hadad now chose to fight with Israel, not only because it was a plain country, verse. 23. Let us fight against them in the plain, and surely we shall be stronger then they: but also, because this was one of those cities which his father had formerly taken from the Israelites, verse. 34. and so hither they might retire to shelter themselves, if the battle should go against them; as we see they did, verse. 30. But the rest fled to Aphek into the city.

Vers. 27. And the children of Israel pitched before them, like two little flocks of kids.] hereby it appears, that the Israelites had divided their forces into two bodies, and were but weakly provided for war in comparison of the Syrians.

Vers. 28. Thus saith the Lord, Because the Syrians have said, The Lord is God of the hills, but he is not God of the valleys, &c.] As if he should have said, however you deserve not the least help from heaven, because of your wickedness, and the little good done amongst you, by the former victory I gave you; yet to confute this blasphemy of the Syrians, even in the valleys I will again deliver all this great multitude into thine hand.

Vers. 30. And there was a wall fell upon twenty and five thousand of the men that were left.] Either by some warlike stratagem of the Israelites when they were battering the walls of the city; or, rather by some earthquake, or other immediate hand of God, overturning the walls upon them, perhaps when they were busied to raise them higher, or to make them stronger, that under the covert thereof they might the better shelter themselves against the Israelites, or whilst they were standing behind the wall to defend the city against the Israelites that sought to storm it.

Vers. 31. We have heard that the kings of the house of Israel are merciful kings.] It seems their merciful dealing with those they overcame in battle, had got the kings of Israel this report amongst other nations.

Vers. 34. And Ben-hadad said unto him, The cities which my father took from thy father, I will restore.] This may be meant of those cities which Ben-hadad his father took from Baasha king of Israel, chap. 15.20. who is here called the father of Ahab only, because Ahab succeeded him in the throne: yet rather I believe that as now, so formerly in the days of Om • i the father of Ahab, the Syrians had made some inroads into the land of Israel, (though it be not expressed in the sacred story,) and taken some cities in that invasion, which now he promiseth to restore: but how he kept this his promise, we may see in the war which Ahab afterward made against him, for the recovery of Ramoth Gilead, chapter 22.3.

And thou shalt make streets for thee in Damascus, as my father made in Samaria.] That is, thou shalt appoint thee in Damascus places of free trading for thy people, as I had in Samaria for the Syrians; or else, the streets here mentioned, are meant of places of trading for the Syrians, out of which the tribute now yielded to Ahab should be raised yearly.

So he made a covenant with him, and sent him away.] Thus slightly did Ahab pass over the great damage the people of God had undergone, by his invading the land of Israel two years together, and that horrible blasphemy of him and his Syrians; in saying, that the Lord was God in the hills, and not in the valleys: but in the mean season, he that was thus ready to pity Ben-hadad, could persecute the poor prophets of God, and not show them the least mercy at all.

Vers. 35. And a certain man of the sons of the prophets, said unto his neighbor in the word of the Lord, Smite me, I pray thee.] That is, one of those young prophets that were trained up in the Schools or Colleges of the prophets, under their aged fathers; did in the name of the Lord, require one of his fellow prophets to smite him; to wit, with a sword, so as to wound him; as appears, verse. 37. and this he required; First, that being wounded he might the better resemble a soldier that had been in the battle, to whose custody a prisoner was committed, verse 39. And secondly, that being wounded and bloody he might the better in that his condition show Ahab what he was to expect from the revenging hand of God; to wit, that the Lord should smite him, and that his blood, and life too, should be required for sparing Ben-hadad: for thus it was usual with the prophets, to foreshow in themselves a shadow of that calamity which they foretold should come upon others, Isaiah 20.2, 3, 4, Jerem. 27.2. and Acts 21.10, 11. see also Ezek. 12.3.12.

Vers. 36. Because thou hast not obeyed the voice of the Lord, behold, as soon as thou art departed from me, a lion shall slay thee.] It is most probable, that this his neighbor that refused to strike him, was one of his fellow-prophets, and so was conscious to himself, that what the Prophet required, was indeed of God, and yet preferred his own reason before God's command, and was therefore for his disobedience slain by a lion. However herein the Lord, as in a figure, discovered the justice of his punishing Ahab, who under a show, and pretence of clemency spared Ben-hadad, whom God had appointed to utter destruction.

Vers. 41. And the king of Israel discerned him that he was of the prophets.] It seems he was one that was known to the king; and so when the blood and ashes were wiped from his face, he discerned who he was; or else, he might know him by his attire, which when he addressed himself to speak to the king, having wiped his face, the king then observed, and not before.

Vers. 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction.] Happely Ahab had been expressly charged not to spare Benhadad, but however the Prophet had expressly told him, verse. 28. that because he and his Syrians had blasphemed the Lord, saying, The Lord is God of the hills, but not of the valleys; therefore the Lord would deliver them into his hands: neither could he therefore spare that blasphemous wretch without contempt of God's known will, who had delivered him, as it were, into his power, that he might by him be slain for his blasphemy.

CHAP. XXI.

Vers. 3. THe Lord forbid it me, that I should give the inheritance of my fathers unto thee.] Thus he rejected Ahab's motion with detestation; to wit, because the Lord had forbidden in his law the perpetual sale of any man's inheritance, Levite. 25.23. The land shall not be sold forever: and though therefore such a motion made by a prince in another kingdom could not have been rejected by any subject, without gross disregard of that Majesty which God hath put upon princes; yet Naboth was bound in conscience to do it, and no doubt (though it be not here expressed) as he refused to satisfy the desire of his Sovereign herein, so also he humbly presented him with the reasons why he durst not do it; and made it appear, that it was not so much the parting with his vineyard, as his sinning against God in parting with it, that he stumbled at; whereby it appears also, that this Naboth was a pious man, and zealous of observing God's law, even in these idolatrous times, which made his blood cry the louder for vengeance against Ahab and Jezebel.

Vers. 4. And he laid him down upon his bed, and turned away his face. &c:] As one that was discontented, and therefore would have nobody to speak to him, that cared not to see anybody, nor to have anybody see him.

Vers. 7. I will give thee the vineyard of Naboth the Jezreelite.] This is spoken in a vaunting way; and it may have reference either to Naboth's refusing to give Ahab his vineyard; as if she had said, Though he will not give thee his vineyard, I will; thou shalt not need to purchase it, nor to stand to his courtesy, whether he will yield it up to thee or no, I will give it thee; or else; to those foregoing words of Jezebel, Doest thou now govern the kingdom of Israel; as if she had said, One would think a king should not whine for a subjects denial of such a thing, having so much power to satisfy himself; but since thou knowest not how to improve thy power, I that am but a woman will do it for thee, I will give thee the vineyard of Naboth the Jezreelite.

Vers. 8. So she wrote letters in Ahab's name, &c.] To wit, Ahab not knowing, nor caring to know, what course she took for the accomplishing of that promise she had made of getting Naboth's vineyard for him.

Vers. 9. Proclaim a fast, and set Naboth on high among the people.] Some understand this thus, that Naboth should be set, as in regard of his dignity he used to be, in some eminent place amongst the chief men of the city, as if there had been no evil at all plotted against him; and then on a sudden the witnesses should out, and accuse him of blaspheming God and the king. But I rather think, that malefactors when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people, and thence it was that Jezebel wrote in her letters, And set Naboth on high amongst the people. As for the fast to be proclaimed, that was enjoined to make a show, as if indeed such a horrible wickedness had been committed by Naboth, as might bring God's wrath upon all the nation, and for the diverting whereof, therefore it was fit the people should in a solemn manner humble themselves, and cry unto God for mercy.

Vers. 10. And then carry him out, and stone him, that he may die.] For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord, Levite. 24.15, 16. Whosoever curseth his God shall bear his sin, and he that blasphemeth the name of the Lord, he shall surely be put to death: and him also that should curse his father, Exod. 21.17. And he that curseth his father or his mother shall surely be put to death: the Prince therefore being the father of the people (pater patriae) it seems the cursing of him (which is also a sin forbidden by the Law, Exod. 22.28, Thou shalt not revile the gods, nor curse the ruler of thy people ) was usually likewise punished after the same manner.

Vers. 11. The Elders, and the Nobles, who were the inhabitants in his city. did as Jezebel had sent unto them, &c.] It may well seem strange that the letters of Ahab, enjoining such a gross and horrible act of injustice, should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel: but for this we must consider, First, that Israel was now become idolatrous, and in all other respects exceedingly corrupt; & it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate, should do anything else that he will command them: Secondly, that the imperious severity and cruelty of Jezebel had doubtless brought this people into a miserable bondage and thralldom: Thirdly, that Naboth being a man strictly conscionable, amongst a lawless degenerate people, it is likely they were glad of an opportunity to wreak their teen upon him: Fourthly, that Jezebel might inform them that Naboth had done this, she charged him with some private discourse betwixt the king and him, only the king had no witnesses of his peremptory and blasphemous speeches, and so that she desired was only this, that some witnesses might be found, that (upon the credit of the kings word) would charge him with this, which could not otherwise be legally proved, and that thereupon he might be condemned for blasphemy, and put to death.

Vers. 13. Then they carried him forth out of the city, and stoned him with stones, that he died.] And with him his sons were also put to death, (as it seems, 2. Kings 9.26. Surely I have seen yesterday the blood of Naboth, and the blood of his sons, said the Lord, and I will requite thee, &c.) which was directly against the law of God, Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers: their aim herein was doubtless, that Ahab might without opposition enjoy Naboth's vineyard: But with what pretence of justice they did it, it is uncertain; perhaps as some think they might allege, that in punishing so execrable a wickedness, God's severity against Achan was a president fit to be followed, whose sons and daughters were stoned together with him, Josh. 7.24.

Vers. 14. Then they sent to Jezebel, &c.] To show how ready they had been to do what she had enjoined; for though the letters they had received were written to them in the kings name, yet they knew well enough, that the affairs of the kingdom were chiefly swayed by her, and that she did all, and carried all in a manner as she pleased, and therefore their care was chiefly to ingratiate themselves with her.

Vers. 15. Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth, &c.] Some conceive that Naboth was of the blood royal, and that Ahab was now the next heir; which they judge the more probable, because Naboth's vineyard lay so close upon Ahab's palace; others, that it was a custom or statute at this time amongst the Israelites, that the goods and lands of them that were put to death for any capital offense against the king, were escheated to the crown; or at least, that in this particular the judges had so determined: and indeed, why might they not in this disregard the direction of God's law, as well as in putting his sons to death? however, if they would enter upon the vineyard, who durst now oppose it? which might be the only ground why with such confidence she appoints her husband to go and take possession of Naboth's vineyard.

Vers. 18. Arise, go down to meet Ahab king of Israel, which is in Samaria, &c.] That is, who reigns in Samaria (for in the next words it is said, that he was now in Naboth's vineyard, which was in Jezreel, verse. 1.) or secondly, though indeed he was at present in Naboth's vineyard, when God spake to Elijah, yet he might be appointed to meet him in Samaria, because he was presently to return thither; or rather thirdly, this clause which is in Samaria, hath reference to the word, Israel; because the subjects of the kings of Judah were also Israelites; therefore by way of distinction, Ahab is called king of Israel which is in Samaria, that is, in the kingdom of Samaria.

Veas. 19. Thus saith the Lord, Hast thou killed, and also taken possession?] Much evil is charged upon Ahab in these few words, namely; First, his unjust seising upon the goods of his subjects: Secondly, his desperate accomplishing his desires herein, by the bloodshed and murder of the owner: And thirdly, that after he had taken away his life, he was so far from relenting for what he had done, that as rejoicing in the success of his project, he had gone and taken possession of the vineyard of Naboth: nor need it seem strange, that what was plotted and acted by Jezebel, should be laid to Ahab's charge: First, because the original of all was from his coveting of the vineyard: And secondly, because where the wife doth any evil with the allowance or connivance of her husband, the husband is there guilty as well as the wife.

In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine.] This was partly accomplished, in that as in the high way, in Jezreel, where Naboth was stoned, the dogs licked Naboth's blood: so also the dogs licked Ahab's blood in the pool of Samaria, Chap. 22.38. And one washed his chariot in the pool of Samaria, and the dogs licked up his blood, &c.] And indeed the words seem principally to intend, the licking of Ahab's blood in particular, thine even thine: But secondly, it was partly also accomplished in the dogs licking of the blood of Joram, Ahab's son; whose dead body was cast out in that very plat of ground where Naboth was stoned, and that to fulfill this prophesy, 2. Kings 9.25, 26. Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember, how that when I and thou rode together after Ahab his father, the Lord laid this burden upon him. Surely I have seen the blood of Naboth, and the blood of his sons, said the Lord, and I will requite thee in this pla •• : where also we may see that Elijah did openly deliver this message to Ahab, which now God gave him in charge, his servants and courtiers being about him.

Vers. 20. And Ahab said to Elijah, Hast thou found me, O mine enemy?] The last time Elijah had been with Ahab, he ran before Ahab's chariot, and all seemed then to be peace betwixt them; but now hearing Elijah threaten him so, he brake out, Hast thou found me, O mine enemy? that is, can I never be quiet for thee, but thou must audaciously hunt me out? It was a wonder that I have been so long rid of thy threatenings; but thy hatred of me will not suffer thee to let me be in peace long; for now again thou art come, after the old manner, denouncing judgments against me.

Thou hast sold thyself to work evil in the sight of the Lord.] That is, thou hast wholly yielded up thyself to the devil, to do only that which is evil in his sight, notwithstanding thou canst not but know that all thou doest is done in the sight of the Lord: for as bondslaves that sell themselves, do voluntarily give up themselves to be wholly in the power of their masters that buy them, so those that yield themselves to be slaves to sin, and under the bondage of the devil, all their counsel, words, and endeavors, are voluntarily still for sin, neither can they rid themselves of this slavery, though sometimes they feel the inconvenience of it; and indeed herein lies the chief difference between the bondage of the righteous under sin, and the bondage of the wicked: the righteous are sold under sin, as Paul saith of them, Rom. 7.14. I am sold under sin, they are tyrannically overruled. by sin, though they strive against it: but now wicked men do sell themselves to do evil; and this doubtless is the principal thing for which Ahab is here said to be sold to work evil, as the like phrase is in the same sense used, concerning the Israelites, 2. kings 17.17. to wit, that they sold themselves to work evil in the sight of the Lord, to provoke him to anger: but yet withal it may be meant of the slavery he was kept in by his wife Jezebel, that to enjoy her love and favor, and to keep her in peace with him, he had given up himself as a servant to be at her command, not daring to refuse the doing of any evil, which she would have done; and therefore these two are joined together, verse. 25. Ahab did sell himself to work wickedness, whom Jezebel his wife stirred up.

Vers. 21. And will cut off from Ahab him that pisseth against the wall, &c.] See chap. 14.10.

Vers. 27. He rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went foftly.] That is, slowly, and heavily, as sorrowful men and mourners use to do; & thus wicked Ahab humbled himself, but it was merely for fear of the vengeance threatened, not because he truly repented of the sins he had committed; whence it was also that this humiliation of his was not available for the pardon of his sin; but only procured a proroging of the chief evils threatened to the days of his son Joram, verse. 29. a temporary reward of a temporary penitence; and that chiefly, to let us see how assuredly true penitents may expect much more from God, since the slavish humiliation of Ahab was thus far regarded.

CHAP. XXII.

Vers. 2. JEhoshaphat the king of Judah came down to the king of Israel.] Since the first revolt of the ten tribes under Jeroboam from the kingdom of Judah, there had been continual wars betwixt the kings of Judah and Israel: but when Jehoshaphat came to the crown of Judah, and had a while continued the wars against Ahab, with good success, 2. Chron. 17.1, 2, 3. And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. And he placed force • in all the fenced cities of Judah, &c. And the Lord was with Jehoshaphat, because he walked in the first ways of his father David; fearing, it seems, lest their divisions might expose them both to the prevailing power of the Syrians, who began in in these times to encroach upon them, he judged it the best policy to put an end to these wars betwixt them and the kings of Israel, and so made a firm league with Ahab, and made also a match betwixt his son Joram, and Athaliah the daughter of Ahab, 2. Chron. 18.1. and 21.6. and hereupon it was that Jehoshaphat went down to visit Ahab; who with great cost and state entertained and feasted both him and his followers, 2. Chron. 18.2. Ahab killed sheep and oxen in abundance for Jehoshapat, and for the people that were with him.

Vers. 3. ( And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours? &c.] One article in the league, which three years since Ahab had made with Ben-hadad was, that he should restore all the cities of Israel which were in his possession, chap. 20.34. And Ben-hadad said unto him, The cities which my father took from thy father, I will restore. But Ramoth Gilead, it seems, he was loath to part with, and therefore now Ahab enters into consultation to recover it by forte, since he would not by fair means yield it up to him. It was a goodly city, and besides it belonged to the Levites, and was a city of refuge, Josh. 21.38. and therefore no wonder though he were unwilling that it should be any longer in the hands of the Syrians.

Vers. 6. Then the king of Israel gathered the prophets together about four hundred men, &c.] To wit, his Baalitish false prophets, who were the great supporters of that linsey woolsey religion, that was now in fashion amongst the Israelites, pretending themselves the prophets of the Lord Jehovah, the God of Israel, and yet withal the priests of Baal: as by the number we may guess, perhaps they were those four hundred prophets of the groves, which were reserved from appearing to Elijah's challenge, chap. 18.19, 20. however they were doubtless of Baals false prophets; for such Jehoshaphat knew them to be, and therefore could not rest in their predictions, verse. 7. and Jehoshaphat said, is there not here a prophet of the Lord besides, that we might inquire of him.

Vers. 8. And the king of Israel said unto Jehoshaphat, There is yet one man &c.] To wit, in Samaria, whom I could presently send for: this word yet may have reference either to those prophets that had prophesied good success to Ahab; to wit, that besides those, there was one man, a prophet of the Lord's; or else, to the true prophets of the Lord; to wit, that though they were all in a manner slain or fled, there was yet one man left; namely, Micaiah the son of Imlah, &c.

And Jehoshaphat said, Let not the king say so.] As if he should have said, we must not say, we hate the prophets of the Lord, because they speak that which pleaseth us not; if he be a faithful prophet of the Lord's, he must speak the truth what ever it be; and God forbid the king should say, that for that he hates him.

Vers. 11. And Zedekiah the son of Chenaaenah made him horns of Iron, &c.] whereby was signified the power of these two kings that were now to go against the Syrians for the recovery of Ramoth Gilead.

Vers. 13. Let thy word, I pray thee, be like the word of one of them, &c.] This the messenger that came for Micaiah might say: first, out of a kind of carnal courtesy, as wishing well to the prophet: and secondly, out of some special desire he had that the war should go forward.

Vers. 15. And he answered him, Go, and prosper; &c.] This Micaiah spake ironically, not to deceive Ahab, (for we see, he spake these words after such a manner that Ahab himself perceived he meant not what he said) but by way of deriding the false prophets, who had all returned this pleasing answer to Ahab, and to intimate, that he knew well enough that the king would not be pleased unless he said the same that they did; and therefore Micaiah said not, Thus saith the Lord, Go, and prosper, &c. but in a tone of derision, Go and prosper, for the Lord shall deliver it into the hand of the king; as if he should have said, you had best go as your prophets advise you, they all tell you, that your expedition against Ramoth Gilead shall be prosperous, and that the Lord shall deliver it into your hands, and can you question the truth of such oracles? Indeed I know well that I • shall not be so, but if I tell you the truth, I know you will not believe me, and therefore since you desire to be deceived, be deceived; Go and prosper, &c. this was that which Micaiah intended, and the like ironicall expressions we have in other places, as that Gen. 3.22. concerning our first parents, when they by sin were fallen from that blessed estate wherein God had created them: Behold the man is become like one of us, to know good and evil: and that of Elijah to Baals priests, 1. Kings 18.27. Crie aloud, for he is a God, either he is talking, or he is pursuing, or he is in a journey▪ or peradventure he sleepeth, and must be awaked: and that of Solomon, Eccles. 11.9. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes.

Vers. 17. And he said, I saw all Israel scattered upon the hills as sheep that have not a shepherd. &c.] Hereby was intimated, that Ahab should be slain, and his army routed; this expression of being scattered upon the hills, is used, because in that country, when they sought to escape the enemy that pursued them, they used to fly to the hills and mountains, there to hide themselves; whence is that, Matth. 24.16. Then let them which be in Judea flee into the mountains.

Vers. 18. Did I not tell thee, that he would prophesy no good concerning me, but evil.] By these words Ahab sought to intimate to Jehoshaphat, that he should not be troubled with these words of Micaiah, but conceive of them as spoken (as he had beforehand said he would do) out of hatred and malice against him. And indeed happily hereby it was that Jehoshaphat was deceived, and so went with Ahab, though Micaiah had foretold the death of Ahab, and dispersion of his army.

Vers. 19. And he said, Hear thou therefore the word of the Lord.] This word therefore hath relation to that which Ahab said to Jehoshaphat: Did I not tell thee, that he would prophecy no good concerning me, but evil, as if the Prophet had said; seeing thou art displeased at what I have said, and wilt not believe, but that I have spoken it out of ill will, I will now largely show you the whole vision that I saw.

I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.] That is, the Angels who are the ministers of the God of heaven, at whose command they are continually employed, and if in this host the evil spirits are also included, they are called the host of heaven: only because they also are under the overruling power of God, and are ministers to execute his vengeance on the wicked, and were happily such as stood now on his left hand.

Vers. 20. And one said on this manner, and another said on that manner.] This is added only to imply, that God hath divers ways and means whereby he can accomplish that which he hath purposed in himself.

Vers. 25. Thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.] To wit, lest he should be slain, for encouraging the king to go against Ramoth Gilead by his false prophecy.

Vers. 26. Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the kings son.] This Joash was, it seems, either the son of Ahab, or rather the son of Omri the father of Ahab, and called usually amongst the people the kings son, and being in some place of authority in the city, the Prophet was sent to him, together with Amon the governor of the city. As for these words of Ahab's, Take Micaiah and carry him back; from hence it may be probably gathered, that when at first they fetched Michaiah, they fetched him out of prison, whither he is now sent back again; and because of this many Expositors incline to think, that this Micaiah was that Prophet that formerly threatened, that his life should go for the life of Ben-hadad, whom he had sent away in peace, chap. 20.42. and that for this he had been ever since kept in prison.

Vers. 27. Put this fellow in prison, and feed him with bread of affliction. &c.] That is, with a diet course and scanty, a poor pittance, enough to hold life and soul together, such as is usually allowed to poor captives and slaves, and will only serve to prolong their affliction and misery. See Deut. 16.3▪

Vers. 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead.] It was much that good Jehoshaphat should cause Micaiah to be sent for, and then suffer a proud Baalitish priest to smite him on the cheek before his face, and hear the king with such a severe charge send him back to prison, and never open his mouth to speak a word for the poor Prophet: but that he should go up to Ramoth Gilead with Ahab, after the Prophet had foretold the dangerous event of this expedition is far more strange, and indeed all that can be said herein is this, that either he was so far overborn with the confidence of those four hundred Prophets that promised victory, that he began to think (however at first he suspected them) that their words might prove true rather then Micaiahs, the rather, because he knew that they should fight in a just cause, which God usually favors; or else, that having engaged his word already to Ahab, with whom he had lately joined himself in affinity, he was loath to shrink now upon the words of Micaiah, but chose rather to hazard the success, and to make trial what the event would be.

Vers. 30. And the king of Israel said unto Jehoshaphat, I will disguise myself, &c.] Great personages are usually most laid at in battles; and besides, the prophesy of Micaiah had scared Ahab doubtless, though he seemed to slight it; yea perhaps he might also hear of the king of Syrias charge to his soldiers concerning him; to avoid therefore this danger, and so if it might be, to elude Micaiahs threat, he resolves to disguise himself, and to enter the battle in the habit of an ordinary captain. But yet happily Ahab pretended that he did this, only that the Syrians might not know there were two kings in the battle, lest they should thereby be rendered the more cautelous and wary in their fight. And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes, because he would not put upon him the disguising of himself in the attire of a common soldier or captain.

Vers. 31. Fight neither with small nor great, save only against the king of Israel.] This the king of Syria commanded his two and thirty captains, 1. Kings 22.31. first, because he might well hope that the death or taking of the king would be the readiest means to rout the whole army; or secondly, because he desired to wipe off the dishonor that fell upon him in the last battle, by bringing Ahab under his mercy, as he was then exposed to the mercy of Ahab. So well doth he repay the mercy which the king of Israel had then shown him, and that no doubt by the special hand of God's providence, to convince him of his folly in sparing him, whom God would have had destroyed.

Vers. 32. Jehoshaphat cried out.] That is, he cried out for help, to wit, both by calling upon Ahab to help him (whereby it may be the Syrian captains perceived that he was not the king of Israel) and by calling upon God for succor, who thereupon helped him (as it is said, 2. Chron. 18.31.) and moved the Syrians to depart from him; only, the Lord was pleased by bringing him into this danger, to let him see his folly in going out with Ahab, notwithstanding the Prophet Micaiah had given him so fair a warning.

Vers. 34. Turn thine hand, and carry me out of the host, for I am wounded.] That is, out of the battle; for he left not the camp, lest his soldiers should fly, but was stayed up in his chariot until the evening, verse. 35. and thus at last the vengeance of God fell upon him for his idolatry, and for his persecuting God's prophets, but especially for the death of Naboth.

Vers. 38. And one washed the chariot in the pool of Samaria, and the dogs licked up his blood, &c.] See the note, chap. 21.19, 41.

Vers. 42. Jehoshaphat was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem.] Seeing therefore he began his reign in the fourth year of Ahab, as it is said in the foregoing verse, who reigned two and twenty years in Samaria, it must needs follow, that whilst Jehoshaphat sat in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years; Ahaziah the son of Joram two years, and Jehoram his brother, the second son of Ahab about four years, and then Jehoshaphat died, and Jehoram his son reigned in his stead: indeed some Expositors hold, that Jehoshaphat was designed and made king by his father Asa ten years, or thereabouts, before his father died, and that of this it must be understood which is said here, that he was thirty and five years old when he began to reign; namely, when he was designed king in his fathers life time, and consequently, that he was five and forty years old when he began to reign alone by himself; and this I conceive to be most probable: nor can I well see how we can reconcile that seeming contradiction, betwixt the words of the sacred Scripture, in 2 Kings 8.26. and 2 Chron. 22.2. unless this be taken for granted. Besides, sure we are that Jehoshaphat himself did thus; namely, that he made his son Jehoram king in his life time, to wit, about the seventeenth year of his reign, happily when he went with Ahab to Ramoth Gilead, as may be gathered from the 2. Kings 1.17. and that having reassumed the government to himself at his return home, afterwards about the twenty first or twenty second of his reign, he again put the government into his son Jehorams hands, some two years before he died.

Vers. 43. Nevertheless, the high places were not taken away.] In 2 Chron. 17.6. it is said, that he did take away the high places: But the like objection concerning Asa is answered before, Chap. 15.14.

Vers. 45. Now the rest of the acts of Jehoshaphat, &c.] Many of these are also recorded in the Scripture-Chronicles; as first, how in the third year of his reign he sent teachers into all the places of his land where they wanted instruction, 2 Chron. 17.7. secondly, how he recovered the tribute due unto him by the Arabians and Philistines; from the one he had silver, from the other he had sheep and goats to the number of fifteen thousand and four hundred: 2 Chron. 17.10, 11. thirdly, how he joined himself in affinity with Ahab, giving his son Joram in marriage to Athaliah Ahab's daughter, 2 Chron. 18.1. fourthly, how being reproved by Jehu the prophet at his return from Ramoth Gilead for helping Ahab, he again visited his kingdoms, and reformed what he found out of order both in matters of religion and justice, 2 Chron. 19.1, 11. and fifthly, how the Aramites or Damascens, with the Moabites Ammonites and Idumeans invading the land of Israel with a mighty army, Jehoshaphat proclaimed a fast, and sought the Lord; whereupon the prophet Jehaziel foretold the victory which should be obtained without any bloodshed on his part, which accordingly came to pass; for the next day these nations disagreeing for some causes amongst themselves, those of Ammon and Moab set upon the Idumeans and brake them utterly; which done, they also slew each other, in which broil Jehoshaphat arriving, took the spoil of them all without any loss on his part, 2 Chron. 20.1—30.

Vers. 47, There was then no king in Edom: a deputy was king.] To wit, they had a deputy se • over them by the kings of Judah, and so it had been ever since the days of David, 2 Sam. 8.14. and this is here inserted, either to intimate, that this it was that gave him the advantage of building a fleet at Ezion-Geber, which was in Edom's territories; of which in the following verse: or else to note, how to this time God continued this nation in subjection to the kings of Judah, though presently after in the days of his wicked son they rebelled against him: indeed we read that some of the Idumeans were in the field with the Moabites and Ammonites against Jehoshaphat, 2. Chron. 20.10, 22, 23. but first these might be some voluntary mercenaries, not sent out by the state: secondly, even these it seems were not so firm as was expected against Judah in that expedition, and therefore were slain by them of Moab and Ammon, 2. Chron. 20.23. The children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and thirdly, most clear it is, that the Idumeans did not declare themselves, and openly revolt from the crown of Judah, and make themselves a king, till the days of Jehoram, 2. Chron. 21.8. In his days the Edomites revolted from under the dominion of Judah, and made themselves a king.

Vers. 48. Jehoshaphat made ships of Tharshish to go to Ophir for gold, &c.] Or ships to go to Tharshish, or Tarshish, 2. Chron. 20.36. Concerning which, see the note, 1. Kings 10.22. Here it is said in the following verse, that Ahaziah desired to join with Jehoshaphat in that voyage, and that he would not consent thereto; but in the 2. Chron. 20.36, 37. it is said, that he did join with Ahaziah in this work, and that hereupon the Prophet Eliezer came to him, and reproved him, and foretold that his ships should be broken, which accordingly came to pass in the very port of Ezion-geber; it seems therefore that at first when Ahaziah desired this, Jehoshaphat would not, but at last overcome with the king of Israel's importunity he yielded; or else, that when a second time Ahaziah desired again to join with Jehoshaphat in a navy, Jehoshaphat did then deny him, as it is here said, verse. 49. as having had sufficient warning by the loss of his former ships.

Vers. 51. Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, &c.] But may some say, if Jehoshaphat began to reign in the fourth year of Ahab, as is noted above verse. 4. then the seventeenth of Jehoshaphat must needs be but the twentieth or the one and twentieth of Ahab: now since Ahab reigned two and twenty years, how is it said here, that Ahaziah the son of Ahab began to reign in the seventeenth year of Jehoshaphat? I answer, doubtless Ahaziah was made king by his father Ahab, about a year or two before Ahab died, and then reigned two years after his fathers death; so that he began to reign, to wit, his father yet living, In the seventeenth year of Jehoshaphat, and after his fathers death he reigned also two years complete.

ANNOTATIONS Upon the second book of the KINGS, Commonly called, The fourth book of the KINGS.