The History of the Old Testament Methodized, Chapter 5 · Section 19 · Concurrent kings · Isreal · Ahab

The History of the Old Testament Methodized · Chapter 5 · Section 19 · Concurrent kings · Isreal · Ahab

p. 512AHAB in the thirty eight year of Aſa began to reign,Seventh King of Iſrael, Ahab. and reigned two and twenty years over Iſrael. He did evil in the ſight of the Lord above all p. 513that went before him; and as if it had been a ſmall thing for him to walk in the ſins of Jeroboam he took to wife Jezebel **Who was a moſt wicked woman, Jehu complain'd of her Witchcrafts and Whoredoms, 2 King. 9.22. and ſhe is often mentioned as a great perſecutor of Gods Prophets, and a great promoter of the Idolatry of Baal, and therefore St. John calls that falſe Propheteſs (who in his time had ſeduced many to Uncleanneſs and Idolatry in the Church of Thyatira) Jezabel, Rev. 2.20.2 Kgs 9:22Rev 2:20the daughter of the King of the Sidonians, and ſerved Baal the Idol-god of that people, and built an houſe, and an Altar for him in Samaria.

Now this Idolatry was far worſe than that of Jeroboam's, for in that though they had Idols, to wit, the Golden Calves, yet they pretended ſtill to worſhip the true God, but in this they worſhipped Baal as their God.

In his days did Hiel the Bethelite (which ſhews the horrible prophaneneſs and contempt of God at this time) adventure to rebuild Jericho (which though belonging to the Tribe of Benjamin yet it ſeems was at this time under the power of the King of the Ten Tribes) notwithſtanding Joſhuah's curſe pronounced againſt any that ſhould attempt it, and therefore it had continued a heap of rubbiſh from that time till this, but now that bold wretch Hiel that dwelt at Bethel undertook the work, and paid dear for it (as Joſhua had threatned) for it coſt him the loſs of all his ſons, of the firſt-born when he began it, and of ſome more of them as he went forward with the work, and of the youngeſt when he finiſhed it, and hung up the Gates of it, Joſh. 6.26. And Joſhua adjured them at that time, ſaying, Curſed be the man before the Lord that riſeth up and buildeth this City Jericho; he ſhall lay the foundation thereof in his firſt-born, and in his youngeſt Son ſhall be ſet up the gates of it.

Though the Iſraelites were at this preſent fallen to the horrid Idolatry of worſhipping Baal ††… was the God of the Sidonians, Ahab marrying a wife from thence did ſoon ſet up his wifes Idolatry in the land., and the worſhip of the true God was in a manner neglected and diſregarded, and the Prophets and ſervants of God that would not bow to Baal were perſecuted, [ſee Ch. 19.10.] yet there were never more Prophets ſent to them than at this time, (we ſee Ch. 18.13. that Obadiah had hid an hundred of them in caves) nor never more p. 514eminent ones than now. And of all the Prophets that God raiſed up in the Kingdom of Iſrael we find not any of whom ſo ſtrange things are recorded both for courage and miracles as there are of Elijah. And therefore at the Transfiguration of Chriſt, Mat. 17. Elijah as chief of the Prophets appeared (together with Moſes) talking with Chriſt to ſignifie that both Moſes and the Prophets had in their ſeveral ſeaſons given teſtimony of him. This Prophet Elijah was at this time ſent to the Iſraelites, a man of tranſcendent courage and zeal, (as being fitted for thoſe corrupt times) whence 'tis ſaid of the Baptiſt (who in his Miniſtry was very zealous and fervent, Luk. 1.17.) that he ſhould go before our Saviour in the ſpirit and power of Elias. Ahab and Jezebel were very zealous to promote Idolatry, and now God raiſes up a Prophet as zealous to oppoſe it, and to defend Gods own worſhip. Elijah ſeeing how things went in the Kingdom of Iſrael, and being exceedingly moved with the horrible wickedneſs of Ahab and Jezabel, and particularly perhaps with the contempt and ſcorn they caſt upon Gods Prophets did (it ſeems) by the inſtinct of Gods Spirit pray that the Lord would ſhut up the heavens for ſome years, and not ſuffer it to rain till he ſought unto him for it, that ſo the wrath of God againſt the iniquity of that time 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 threatned him beforehand (that he might ſee it was of God) with an approaching drought for three years and an half, and a great famine that ſhould enſue thereupon. As the Lord God of Iſrael liveth (ſaith he) whom I continually ſerve, and in whoſe preſence I now ſtand, and who is a witneſs of the truth of what I ſay, there ſhall not be dew or rain theſe enſuing years but according to my words; and as I have declared to thee from God. And according as he threatned ſo it came to paſs. For during the ſpace of three years and ſix months it rained not. See Jam. 5.17**See Luk. 4.25.Luke 4:25. Elias was a man ſubject to like paſſions as we are, and he prayed earneſtly that it might not rain, and it rained not p. 515on the earth by the ſpace of three years and ſix months. The drought now beginning, and Ahab ſeeing there was no rain for ſome time together as Elijah had threatned, he was greatly enraged againſt him, and being alſo ſtirred up (as 'tis probable) by Jezabel his wife, he ſent preſently out to take him that he might be revenged on him. See Ch. 18.10. but the Lord foreſeeing what would happen, gave his Prophet warning of it, and appointed him to withdraw and hide himſelf by the brook Cherith in Manaſſeh beyond Jordan, (that is in ſome ſolitary place or cave near the brook) where he ſhould be fed by Ravens with bread and fleſh morning and evening, and ſhould drink of the brook. Elijah did as the Lord commanded him, and was accordingly fed by Ravens, who being a very greedy and ravenous kind of bird (ſo that they often neglect the feeding of their young ones to feed themſelves) it was the more miraculous that God ſhould make them Caterers for Elijah, and in ſuch an orderly manner to bring him his proviſion morning and evening, he directing them where they ſhould have it, poſſibly out of ſome rich mans pantry or ſtorehouſe. Thus we ſee by what unlikely means God can provide for his ſervants when they are in their ſtraits. After ſome time (poſſibly about ſix Months) the brook quite dried up; thus the Lord was pleaſed again to try the faith of his ſervant Elijah. Then the Lord commands him to go to a widow of Sarepta in the Country of Sidon, telling him that he would command her, that is, diſpoſe her heart to entertain him. Accordingly he went thither, and when he came to the Gate of the City he found a widow-woman gathering ſticks, he deſired her to fetch him a little water. She going for it, he deſired her to bring him alſo a morſel of bread. She knowing him by his habit to be a Prophet of the Lord, ſhe ſaid to him, As the Lord thy God liveth, I have not a cake to give thee, I have but an handful of meal in a barrel, and a little oyl in a cruſe, and behold I am gathering two or three ſticks that I may go and dreſs it for my ſelf and my ſon that we may eat it and ſo die. Hereby its manifeſt that the p. 516drought **There is not the leaſt intimation of any want of rain that was in the land of Judah at this time, and yet Elijah is ſent to a ſtranger rather than to the widows of Iſrael or Judah, ſuch an one being very unlikely to relieve him (eſpecially the famine being there as well as in Iſrael) but herein was ſhaddowed forth Gods further mercy intended to the Gentiles when the Jews ſhould be rejected, whence that of our Saviour, Luk. 4.25, 26.Luke 4:25Luke 4:26and famine was in the Country of Tyre and Sidon as well as among the Iſraelites; and indeed it being ſent among the Iſraelites for the Idolatry of Baal (which Jezabel the daughter of the King of the Sidonians had brought in among them) no marvel if the Sidonians were involv'd in the ſame judgment. Elijah bids the woman not to fear, but to do as ſhe intended, but only to make for him a little cake firſt, for (ſaith he) thus ſaith the Lord God of Iſrael, The barrel of meal which thou haſt ſhall not waſt, nor the cruſe of oyl fail until the day that the Lord ſendeth rain on the earth. The woman did as Elijah enjoined her, and ſhe and her houſe did eat thereof many days, viz. for about three years, neither the meal nor oyl failing, but being miraculouſly ſupplied and renewed. This recompence had this poor widow for entertaining the Lords Prophet, ſhe for giving unto him one meal hath many meals from him, and by his procurement. But great bleſſings are oftentimes mixed with ſome imbittering afflictions. For ſome time after the Prophet had been with her, the womans Son fell ſick and died. Upon this ſhe comes to the Prophet and crys out, What have I done to thee thou man of God? wherein have I offended thee? art thou come to bring my ſins to remembrance ††When God puniſheth any for their ſins whom for a while he did forbear, he is ſaid in the Scripture to remember their ſins, 1 Sam. 15.2.1 Sam 15:2before the Lord, and to puniſh me for them by taking away my Son? Poſſibly ſhe thought that Elijah had beſought God thus to puniſh her, as by his prayer he had brought the drought and famine upon the land, or that he was ſent as the miniſter of Gods wrath to take away her Son from her. Elijah ſaid to her, Give me thy Son, and he took him out of her boſom and carried him to an upper loft, and laid him on his own bed, and cried unto the Lord, and ſaid, O Lord my God, let me humbly plead with thee, why haſt thou brought ſo great an evil upon this widow (with whom I ſojourn) as to take away her Son? I am afraid thy p. 517name will hence come to be blaſphemed, and thy Prophets deſpiſed, and it will be ſaid, it had been well for this woman if this Prophet had never come into her houſe. Having thus ſaid, he ſtretched himſelf upon the child three times, putting his mouth upon the childs mouth, and his eyes upon the childs eyes, and his hands upon the childs hands, and he cried unto the Lord, and ſaid, O Lord, I pray thee let this childs ſoul come into him again. And the Lord graciouſly heard his prayer, and the ſoul of the child came immediately into him again, and he revived. So the Prophet took the child and deliverd him to his mother alive **See the like miracle wrought by Eliſha, 2 King. 4.34. and by Paul, Act. 20.10. See alſo Heb. 11.35. Cum graves imminerent vexationes & religionem magis indies piis Deus aperire aliquid voluit de immortalitate animarum. Grot.2 Kgs 4:34Acts 20:10Heb 11:35. Then ſaid the woman, By this I know that thou art a true Prophet, and that the word of the Lord in thy mouth is truth, namely the things that were foretold by thee concerning the continuance of the drought, and the increaſe of my meal and oyl. And this child is the firſt that we read of in the Scriptures that being dead was reſtored to life again.

The drought having now continued well nigh three years and ſix months, Elijah goes to preſent himſelf unto Ahab, and to give notice to him that they ſhould have rain, that ſo what he had ſaid to him before might be made good, to wit, that there ſhould be no rain but according to his word. The Governour of Ahabs houſe at this time was Obadiah, an excellent perſon, and one who feared the Lord greatly, and worſhipped him in ſpirit and truth, and kept himſelf from the Idolatry of the times, though he went not up to Jeruſalem to peform the Ceremonial worſhip there required. 'Tis a wonder there ſhould be ſuch a pious perſon in ſo corrupt a Court, but God ordered it ſo by his alwiſe Providence for the good of his Prophets. For when Jezabel ſlew, and cut off the Prophets ††They that gave themſelves to be throughly instructed in the will of God, and were ready on all occaſions to declare the ſame to others were ſtiled Prophets.of the Lord, he took a hundred of them and hid them by fifty in a cave, and fed them with bread and water. 'Tis like ſome other pious men alſo in Iſrael beſides Obadiah hid and preſerved ſeveral Prophets of the Lord from her fury. But the p. 518drought now being very ſore Ahab ordered Obadiah to go one way as he himſelf would another, that ſo traverſing all the land of Iſrael they might find herbage and water for their horſes and mules which were ready to periſh for want of it. Elijah meets Obadiah, who knowing him fell on his face before him, and ſaid to him, Art not thou my Lord Elijah? He anſwered I am, and I deſire thee to go and tell thy Lord and Maſter that Elijah is here. Obadiah anſwered, Wherein have I ſo offended thee that thou ſhouldeſt deliver thy ſervant into the hand of Ahab to ſlay me. I proteſt unto thee that my Lord the King hath ſought thee not only in the land of Iſrael, but alſo in all the neighbouring Countries, and among all the Nations that are in league with him, and he hath preſſed them ſo far that they were fain upon their oaths to avow that they knew nothing of thee (a)(a)How Elijah was concealed in Sarepta we need not inquire, ſeeing he being inform'd of his danger the widow might uſe means to hide him.; and now why enjoyneſt thou me to go and tell Ahab that thou art here: Poſſibly as ſoon as I am gone from thee the Spirit of the Lord (b)(b)What was done by any ſupernatural working of God they uſed to ſay was done by the Spirit of God., that is, ſome wind from the Lord, or ſome Angel will take thee up (c)(c)It ſeems in thoſe times Elijah was uſually 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 King. 2.16. The like we read of Philip, Act. 8.19.2 Kgs 2:16Acts 8:19, 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 will not find upon ſearch to be true. I thy ſervant have deſired to fear the Lord from my youth, and to cleave unto him, and have been kind to his ſervants the Prophets in hiding many of them from the fury of Jezebel (as I ſuppoſe thou haſt heard) and I may be further uſeful to them, and therefore I hope thou wilt not lay upon me ſo perilous a command. Elijah aſſures him he was reſolved to ſhew himſelf unto Ahab. Hereupon Obadiah went and acquainted the King therewith, who preſently came out to him, and in a very angry manner ſaid, What! art thou he that troubles Iſrael! No, ſays Elijah, thou and thy Fathers houſe have troubled Iſrael in forſaking p. 519God, and following Baal. After ſome vehement conteſt between them about the Baal-worſhip, the Prophet (having doubtleſs received it in charge from God before, as may appear from ver. 36.) propounds to the King a way of trial to be peformed on mount Carmel (which ſtood near the Sea) whither God were God, or Baal were God. The God anſwering by fire (ſays he) and conſuming the ſacrifice from heaven, let him be acknowledged for the true God. The King being confident that the way of his worſhip was right, agrees thereto, and poſſibly the natural deſire that is in all men to ſee things ſtrange and unuſual (as this trial was) might the more incline him to it. Accordingly he aſſembles the Prophets of Baal (viz. thoſe that lived diſpers'd up and down in the Country) and the heads of the people to ſee the iſſue of this ſtrange trial. Elijah when the people were met together ſpake to them, ſaying, How long will ye halt between two opinions: If the Lord be God follow him, but if Baal be God follow him. The people anſwered nothing, being afraid to offend the King. Then Elijah ſaid, Behold there is not a Prophet of the Lords that doth openly appear for the true God and his worſhip, beſides my ſelf. But here are four hundred and fifty of Baals Prophets that are for Idolatry, let them therefore give us two bullocks, and let them chooſe which they will for themſelves, and let them cut it in pieces, and lay it on wood, and put no fire under, and I will dreſs the other bullock, and lay it on wood, and put no fire under; and let them call on their gods, and I will call on the name of the Lord, and the God that anſwereth by fire, and conſumeth the Sacrifice, let him be acknowledged for the true God. The people cried out, it was well ſpoken, they were willing to put it upon that trial. Then Baals Prieſts took the bullock that was given them, and dreſſed it, and called on the name of Baal from morning even until noon, and ſaid, O Baal hear us. But there was no voice, nor any that anſwered. Then they danced and skipped about the Altar they had made in a frantick manner, as was uſual in the worſhip of Baal. And at noon when the time limited for their ſacrifice was almoſt ended, Elijah mocked them, and bad them cry p. 520aloud; for poſſibly their god Baal was at this time talking, or purſuing his enemies, or in a journey, or perhaps he was aſleep, and muſt be rouzed up with very loud calling. Baals Prieſts it is like were vext at theſe ſharp taunts of the Prophet, however they cried aloud and cut themſelves with knives and lances till the blood guſhed out, (as the heathens uſed to do in their great ſorrows. See Deut. 14.1.) the more to move their God to have compaſſion on them, and not to be wanting at this time to his own honour as well as theirs. But no anſwer could they get notwithſtanding they went on praying and calling upon Baal, and (with many ſtrange geſtures as men inſpired) ſang the praiſes of their Idol-god, labouring by all means poſſible to prevail with him to ſend fire to conſume their Sacrifice, but all in vain. There was none that anſwered or regarded them. Then Elijah called the people to come near, and mount Carmel having been one of the high places whereon they us'd to ſacrifice in former times unto the Lord, there were ſtill the ruins of an old Altar which the Idolatrous Iſraelites had broken down, [ſee Ch. 19.14.] and this the Prophet did now repair, thereby intimating to them that his deſign was to reſtore and ſet up the worſhip of the true God in the land. Then he took twelve ſtones according to the number of the twelve Tribes, and with them he built an Altar in the name of the Lord, to intimate to them that they ought all to be united in the worſhip of the God of their fathers, or elſe it would be in vain for them to reckon themſelves the Iſrael of God. And he made a Trench about the Altar as great as would contain two meaſures of ſeed, and he put the wood in order, ahd cut the bullock in pieces and laid it on the wood, and bad them fill four barrels with water out of the Sea that was near, and pour it on the Sacrifice, and on the wood. He bad them do it three times, which they accordingly did, and the water ran about the Altar and filled the Trench; ſo that it was evident that there was no fraud uſed to hide any fire ſecretly under the wood. Then at the time of offering the Evening-ſacrifice Elijah came and prayed, ſaying, Lord God of Abraham, p. 521Iſaac and Jacob **To theſe three Patriarchs God made and ratified his promiſes of the good things which he did for Iſrael, and God took this ſtile to himſelf, Exod. 3.6. to move the Iſraelites (that came from thoſe Patriarchs) to take him for their God, and oft to call to mind his promiſes.Exod 3:6, 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, and by thy command and direction. Hear me O Lord, I pray thee hear me, that this people may know that thou art the Lord God, and that thou haſt appointed theſe things to be done, to the end that their hearts may be turned from their Idols unto thee. Immediately the fire of the Lord fell from heaven and conſumed the Burntſacrifice, and the wood and the ſtones, and the duſt, and licked up the water that was in the Trench. And when the people ſaw it, they fell on their faces, and cried out the Lord he is the God, the Lord he is the God. Elijah ſeeing them ſo wonderfully affected with this miracle, and ſo clearly convinced of the juglings and deceits of Baals Prieſts. He bad them preſently apprehend thoſe Prophets of Baal, and to let none of them eſcape, and to bring them down to the brook Kiſhon at the foot of Carmel, and there to ſlay them. The people being at this preſent under a great dread of the Majeſty of God (who by this miracle had teſtified ſo loudly againſt their Idolatry) they without any fear of the King were ready to do whatever Elijah adviſed them unto, and accordingly they took thoſe Prieſts and carried them down to the brook Kiſhon (that the place where Elijah had ſacrific'd unto the Lord might not be defiled with their blood) and ſlew them there according to the Law, Deut. 13.5. & 18.20. The King (as it ſeems) thought it not adviſeable to ſet himſelf againſt the torrent of the people's zeal at this time, or poſſibly he tacitely conſented to it upon hope that rain would preſently be given thereupon. Theſe Prophets of Baal that were ſlain at this time ſeem to have been thoſe that were diſperſed up and down in the Villages and Towns, and not the Prophets of the Groves who attended at Court and performed their Idolatrous ſervice in the Groves planted by Ahab near Baals Temple in Samaria. For after this we read Ch. 22.6. of 400 Prophets that were called together by Ahab. Ahab having faſted all p. 522day to ſee the event of this buſineſs, Elijah bids him now go eat and drink, and refreſh himſelf, for he heard a ſound or noiſe in the heavens that was ſome intimation to him that much rain was coming. Ahab accordingly going to refreſh himſelf, the Prophet went up to the top of Carmel, and there kneeling upon the ground, and bowing his face down to his knees, in this humble poſture he earneſtly prayed unto the Lord for rain. For though he knew that the Lord had promiſed to ſend rain, yet he knew alſo that it muſt be obtain'd by prayer. Then he ſent his ſervant ſeven times **He ſent him ſeven ſeveral times to teach us that we muſt not be diſcouraged though we have not preſently that which we pray for, but muſt with patience be content to wait upon the Lord for it.to ſpie whether he could ſee any likelihood of it. At laſt the ſervant diſcern'd a little cloud ariſing out of the Sea as big as a mans hand; upon this Elijah preſently ſends to Ahab to make haſt home leſt he ſhould be ſtopped by the rain that was now coming. And immediately the heaven was black with clouds and wind, and there fell a great rain. Ahab getting into his Chariot went to Jezreel a City of Iſſachar where was one of his houſes, and Elijah being extraordinarily moved and enabled by God girded up his long garment and ran ††V. 46. Currebat ante Ahab, ut officium honorarium Regi ſuo praeſtaret. Is qui caelum clauſerat tanquam unus e ſervis currit ante Regem. Neque enim viri ſancti hanc externam rerum pompam aſſis faciunt.before his Chariot to ſhew him how ready he would be to honour and ſerve him if he would proceed on to remove Idolatry out of the land, and perfect that work which was ſo happily begun by the ſlaughter of Baals Prophets, 1 King. 18.

Ahab coming to Jezebel, tells her the event of that conteſt between Elijah and the Prophets of Baal, and the unavoidable execution of the Baalites that followed thereupon; and to excuſe himſelf to his imperious wife he repreſents their Execution as Elijah's act, not his; ſhe falling into a great rage and paſſion like a raſh and unadviſed woman ſent one to Elijah to tell him that ſhe deſired the gods might do ſo to her and more alſo, if ſhe did not make his life like one of theirs by to morrow about that time. And hereby ſhe gave him (as it were) fair warning to be gone. Elijah hereupon flies for his life to Beerſheba, p. 523God ſuffering him to be overborn with fear of Jezebel now, who e're while feared not Ahab and all his Baalites, that he might ſee his own weakneſs, and not be exalted in mind by reaſon of thoſe great miracles that had been wrought by him) ſo he now fled into another Kingdom, viz. that of Judah where good Jehoſhaphat reigned, yea to the uttermoſt Southern part of it, and from thence withdrew himſelf into the Wilderneſs as fearing leſt Ahab or Jezebel ſhould ſend ſome thither to diſpatch him. And therefore when he went from Beerſheba he left his ſervant there, becauſe he would not expoſe him to the wants of the Wilderneſs, and going a days journey in the Wilderneſs, and ſitting under a juniper tree he even wiſhed for death, and ſaid it is enough, O Lord, I have lived long enough, take away I pray thee my life, I know I muſt die at one time or other, for I am not better than my Fathers that have all died before me; and ſeeing my life is ſo full of troubles and miſeries, I deſire (if it be thy holy will) to end my days preſently. Then laying himſelf down to ſleep under the tree, as he ſlept behold an Angel touched him, and ſaid, Ariſe and eat. And he looked and behold there was a cake baking on the coals at his head, and a cruſe of water by him. So he did eat and drink and laid him down to ſleep again. The Angel awoke him a ſecond time and bad him ariſe and eat again, for the journey that he was to take was too great for him except he were well refreſhed beforehand by that proviſion which God by his holy Angels had now ſent him. Accordingly he did eat and drink again, and in the ſtrength of that food he travelled forty days, and forty nights (a)(a)Chriſt, Moſes and Elijah, (who all appeared together at Chriſts Transfiguration) did each of them faſt in their ſeveral times forty days and forty nights without any ſuſtenance.without any other ſuſtenance, even to Horeb (b)(b)Non recta via progrediebatur, alioqui tantum 4 aut 5 dieram iter erat; ſed fugientium more, vias invias & inopinatas ſectatus eſt, interdum & ſubſtitit, quievit, latuit. Et forte a principio non ei erat propoſitum ad Horeb proficiſci; ſed per 40 dies per deſertum vagatiis eo pervenit. At Deus illum huc perduxit, ut ibi inſtitueret., where the Lord formerly appeared unto Moſes in a burning buſh. Being come thither and lodging p. 524in a cave, the Lord asks him what he did there? he anſwers, I have been very zealous for the honour of the Lord God of hoſts. For the children of Iſrael have forſaken thy Covenant, thrown down the Altars that have been erected to thee, and have preferred Baal before thee, and have ſlain thy Prophets, and I, even I, only am left, (this he ſpeaks according to his own apprehenſion**See Rom. 11.2, 3.Rom 11:2Rom 11:3) and they ſeek my life to take it away. The Lord bad him go forth and ſtand upon mount Horeb where he would manifeſt his preſence to him. And behold the Lord immediately paſſed by in ſome viſible manifeſtation of his glory. 1. There was a great ſtrong wind that rent the mountains, and brake the rocks in pieces. 2. An earthquake. 3. After that a fire, but the Lord was in none of theſe, to wit, did not in theſe ſpeak to Elijah, nor make known his mind to him. Theſe were the dreadful foregoing ſigns of Gods majeſty and power to prepare Elijah with the more awe and reverence to hearken to what he ſhould ſay to him, and to ſtrengthen his faith in Gods power who had all creatures at his command. Then there came a ſtill and ſmall voice. It ſeems Elijah ſtood all this while in the mouth of the Cave, but kept himſelf ſomewhat inward till knowing that in that ſtill voice the Lord would ſpeak to him, then he went to the very entrance of the Cave, caſting his mantle about his face out of an awful fear of Gods Majeſty as Moſes did, Exod. 3.6. The Lord asks him by this ſtill voice the ſame queſtion he did before, viz. what he did there? and Elijah gave the ſame anſwer he had done before. The Lord to comfort and ſupport his ſpirit intimates to him that he took notice of and was ſufficiently diſpleaſed with the Idolatry of the Iſraelites, and intended to puniſh them ſeverely for it. And in order thereunto he bids him go to the Wilderneſs of Damaſcus, and there anoint Hazael to be King over Syria, and to anoint Jehu the Son of Nimſhi to be King over Iſrael (that is to anoint them himſelf, or take order they ſhould be anointed by others at the appointed times) and to anoint Eliſha to be a Prophet in his room, to ſucceed him in the Prophetick office. And the Lord tells him that he that eſcapes the ſword of p. 525Hazael ſhall Jehu ſlay. For though the greateſt deſtruction wrought by Hazael was towards the end of Jehu's reign, [2 King. 10.32.] and after it [2 King. 13.3.] yet he began to deſtroy Iſrael before Jehu's time, [2 King. 8.28.] and many of thoſe who eſcaped Hazael's hands, Jehu ſlew, as Jehoram and others, 2 King. 9.24. And him that eſcapeth the ſword of Jehu ſhall Eliſha ſlay; that is, by his Prophetical denouncing **See Jer. 1.10. Hoſ. 6.5. ſome think that this is meant of ſome other judgments not expreſſed in the Scripture, which upon the Propheſying and Prayers of Eliſha did fall upon the Idolatrous Iſraelites.Jer 1:10Hos 6:5divine vengeance (a)(a)Prophetae eos per accidens perdere dicuntur, dum exitum iis minantur.againſt ſuch Iſraelites as remained Idolaters even after Jehu had deſtroyed the houſe of Ahab. And laſtly the Lord ſays to him, Though in this general apoſtacy of the Iſraelites thou thinkeſt there is none left untainted with the Idolatry of Baal but thy ſelf, I tell thee that there are many thouſands (b)(b)Seven thouſand in Iſrael, a certain number for an indefinite, meaning a great number, ſee Rom. 11.4.Rom 11:4in Iſrael that are not infected with it, and who have not bowed the knee to Baal, nor with their mouths kiſſed him in token of adoration, and ſubjection, [ſee Hoſ. 13.2.] Elijah having receiv'd theſe commands from God, he took care to have Hazael (c)(c)But ſome think Elijah did anoint them all three himſelf, though it be not particularly expreſſed, and that he went forthwith to Damaſcus to anoint Hazael.anointed by appointing Eliſha to do it when he was dead, 2 King. 8.7. And Jehu was anointed by a young Prophet at the command of Eliſha, 2 King. 9.1. who (as 'tis like) received order from Elijah to do it. And as for Eliſha (who as it ſeems was before a Country farmer) Elijah found him plowing with twelve yoke of oxen before him; that is, there were many Plows going in the field where Eliſha was, and many perſons attending them, and Eliſha himſelf went with the laſt. Elijah paſſing by him caſt his Prophets mantle upon him as a ſign of his calling to be a Prophet; whereupon being endued with a Prophetick ſpirit, he preſently left the oxen, and ran after Elijah a little way, but then ſaid unto him, I pray thee let me go and kiſs my father and mother (d)(d)He in Luk. 9.61. made that a pretext to depart from Chriſt, or at leaſt to make delay. But Eliſha intends only a friendly farewell, and ſpeedily to return.Luke 9:61, and pay my duty to them, and take my p. 526leave of them, and then I will follow thee and wholly attend upon thee. Elijah bids him uſe his liberty as to that, for (ſays he) what have I done to thee to make thee ſo willing to follow me? I have only caſt my mantle upon thee, and (it ſeems) thou haſt received the ſpirit of Propheſie, and the Spirit of God being come upon thee, thou maiſt thereby know that thou art called to a great and extraordinary work which thou muſt not delay to execute. So Eliſha went back to his Fathers houſe, and took a yoke of oxen and ſlew them, (probably the very oxen with which he had plowed) and boiled the fleſh with the plow and all the wooden inſtruments belonging to it, (thereby ſhewing that he willingly left his former calling) and ſo made a farewell feaſt for his kindred, companions and neighbours, and they did eat with him, and then he preſently aroſe and followed Elijah and miniſtred unto him, and diligently obſerved his carriage and behaviour in his function, that he might learn of him; and poſſibly Elijah did alſo anoint him as he was commanded, ver. 16. 1 King. 19. wh. Ch.

About this time Benhadad King of Syria gathered all his forces together, and with the aſſiſtance of thirty two petty neighboring Kings **Theſe were Kings of Cities, Counties and Provinces, ſuch as Joſhua deſtroyed in Canaan, Joſh. 12.7. The kind of their Government (which was by one alone) and not the largeneſs of their Dominion gave them the title of Kings.Josh 12:7came and beſieged Samaria, and Ahab in it. At firſt he pretended a willingneſs to make conditions with Ahab, upon the performance of which he would raiſe his ſiege, and accordingly ſent meſſengers into the City to him, who in an inſolent manner ſpake to him, ſaying, Thus ſaith Benhadad King of Syria, thy ſilver and thy gold is mine, thy wives alſo, and thy children are mine; that is, at my diſpoſal and under my power. Ahab being exceedingly afraid, like a poor ſpirited Prince returned this tame anſwer, My Lord O King of Syria according as I underſtand thy meſſage, I am willing to be thine, that is, a Tributary King to thee, and to hold all in fealty and fee under thee, paying thee homage. Benhadad perceiving Ahab to yield thus far, now ſends another meſſage to him, and requires harder conditions of him than p. 527before. Thou (ſays he) didſt ſo interpret my laſt meſſage as if I intended no more than homage and fealty to be paid by thee unto me, and that thou ſhouldſt hold all that thou haſt as my Vaſſal and Tributary, but know thou that my intent and purpoſe is to have the actual poſſeſſion of all, and I will ſend my ſervants to thee to morrow about this time, and they ſhall ſearch thine houſe and ſee what is laid up therein, as alſo the houſes of thy people, and whatſoever is of value or deſirable in thine or their eyes, (and you are loth to part with) they ſhall take from you, and bring to me. Ahab ('tis like) of his own bead and out of fear had returned the former anſwer, but now perceiving Benhadad to grow upon him, and to require things of him ſo extreamly unreaſonable, he calls together his ancient grave Counſellors the Elders of the land that were with him in the City, and ſays to them, I pray you mark and obſerve how this man ſeeks miſchief againſt us. He pretends a Treaty as if he were willing upon terms to raiſe his ſiege, but he intends nothing but miſchief and ruin to us, for he ſent unto me before for my wives, my children, my ſilver and gold; that is (as I underſtood it) to have the dominion over them, as chief Lord, reſerving to me my ſubordinate intereſt and propriety in them, and this I denied him not. But that will not now content him, but he will have liberty to take of ours whatſoever he pleaſes. The Elders and the people being extreamly ſtartled at this, earneſtly deſired the King by no means to conſent to ſuch abominable terms. So Ahab returned this anſwer by the meſſengers, Tell (ſays he) my Lord the King, all that thou didſt require of me in thy firſt meſſage (as I underſtood it) viz. that I ſhould only be Tributary to the King of Syria, I am willing to perform. But that which thou requireſt in thy laſt, viz. that I ſhould put all preſently into thy hands, that I may by no means conſent unto. The meſſengers returning carried this anſwer of Ahab's to Benhadad, who hearing it, in a proud rage ſaid, The Gods do ſo to me and more alſo, if the duſt of Samaria ſhall ſuffice for handfuls for all the people that follow me. As if he ſhould have ſaid, I ſwear I will bring more Souldiers into Samaria than there are handfuls of duſt in that City. Ahab p. 528hearing of this proud ſpeech of his, bad them ſay to him, Let not him that girdeth on his harneſs boaſt himſelf as he may do that putteth it off; intimating thereby that the iſſue of war was uncertain, and 'twas a fooliſh thing to triumph before the battel was ended. Benhadad and the petty Kings that were with him were drinking themſelves up to drunkenneſs in his Pavilion, when this was told them from Ahab, whereupon in a rage he charged thoſe of his Commanders that were about him to attack the City preſently, and to place their Engines againſt it to batter it down to the ground. It ſeems there was at this very time a true Prophet of the Lords ſecretly lurking in Samaria, and being ſent of the Lord to Ahab, he went confidently to him, though he knew he had cut off many of the Lords Prophets before [Ch. 18.4.] and ſaid unto him, Thus ſaith the Lord, Haſt thou ſeen from the towers of Samaria all this vaſt hoſt, and great multitude of the enemy? I will deliver them into thy hand this day, and thou ſhalt know that I am the Lord that give victory and not Baal. Ahab greedily asks him by whom this deliverance ſhould be wrought? he tells him he ſhould not by his experienced Captains, or old Souldiers prevail over the Syrians, but by a forlorn of the young men that waited on the Princes of the Provinces. Ahab then asks him who ſhall order the battel? He tells him, he himſelf ſhould do it. Whereupon Ahab numbred the young men before mentioned and found them 232; then he numbred all the reſt that were fit to bear arms in Samaria, and found them to be ſeven thouſand. And at noon they marched out, firſt the young men as the forlorn, and then the body of the Army followed; Benhadad underſtanding that there was a party come out of the City, he gives this inſolent order that if they came out to ſue for conditions of peace they ſhould take them priſoners, and bring them to him, (though it was againſt the Law of Arms) and if they came out as Souldiers, he commands his men, (thinking it ſcorn to fight with them) to take them all alive that ſo he might put them to cruel deaths, or impriſon them, or deal with them as he ſaw cauſe. The forlorn and the army of the Iſraelites p. 529now approaching the enemies Camp, fell upon them, and ſlew every man his man, that is, as many of the enemies as they themſelves were in number, viz. 7232, whereupon a panick fear ſeiſing upon the reſt of the Syrians, they fled, and Benhadad himſelf made ſhift to eſcape with his Horſemen to his own Country. Ahab with ſuch Troops of Horſe as he had purſued them, and ſmote many of their Horſes and Chariots, and ſlew them with a very great ſlaughter.

Shortly after this the Prophet that had foretold this victory to Ahab, having by Divine revelation knowledg of the enemies intentions and deſigns, he came to him again, and ſaid, Go ſtrengthen thy ſelf, and be not ſecure and careleſs as if thou wert free from all danger; for at the return of the year when the time is ſeaſonable, the King of Syria will come up againſt thee again. Accordingly the ſervants of the King of Syria were forward to engage their Maſter to another encounter, telling him that the gods of the Iſraelites were Gods of the hills; poſſibly they thought ſo, becauſe the Iſraelites did uſe to worſhip God and ſacrifice to him on hills and high places. They reflect not at all on the true cauſe of their overthrow, viz. their own ſenſuality, pride and inſolence, but aſſign this only for the cauſe of it, viz. the Gods of the Iſraelites were Gods of the hills, and this battel being fought in an hilly Country they were worſted; but (ſay they) let us fight with them in the plain, and then ſurely we ſhall be ſtronger than they. Further they deſired the King that if he intended to make a new invaſion into the Iſraelites Country that he would pleaſe to diſmiſs thoſe petty Kings he had in his Army before (who were fitter to drink than fight) and to put valiant Captains and experienced Souldiers into their rooms, and to provide ſuch an Army both of Horſe, Foot and Chariots as he had before, and then (ſay they) we will fight them in the plain, and doubt not but we ſhall prevail againſt them. Benhadad hearkened to their counſel, and accordingly at the return of the year he muſtered a great Army, and marched with them to Aphek in the Tribe of Aſher, and he intended (if he could) to fight p. 530with the Iſraelites thereabout, not only becauſe it was a plain Country, but becauſe this was one of thoſe Cities which his Father had formerly taken away from the Iſraelites, and hither they might fly as to a place of retreat if the battel ſhould go againſt them. Upon this ſecond invaſion the children of Iſrael put themſelves into the beſt array they could to reſiſt the Syrians, and all the Iſraelites that were appointed came to their general Rendezvous, and they divided their forces into two bodies, and they were but like two little flocks of kids before the Syrians that filled the Country. Then the Prophet before mentioned came again to Ahab and ſaid to him, Thus ſaith the Lord becauſe the Syrians have ſaid the Lord is God of the hills but not of the vallies, therefore will I deliver all this great multitude into thy hands, and though you by reaſon of your great wickedneſs deſerve not this favour at my hands, yet to confute this blaſphemy of the Syrians, even in the vallies I will overthrow them, and thereby give you a plain evidence and demonſtration that I am the only true God. So the two Armies faced one the other for ſeven days, and on the ſeventh day the battel was joined, and the Iſraelites ſlew of them an hundred thouſand footmen in one day; ſo that they ſlew now many more than every one his man, and the reſt fled to Aphek, and Benhadad himſelf among them, who was fain to hide himſelf in an inner chamber in a private houſe in the City. The Iſraelites drawing up their forces now to Aphek, and the Syrians (as it ſeems) placing themſelves round about upon the wall of the City to defend it, the wall either by an earthquake, or ſome immediate hand of God fell upon twenty ſeven thouſand of them, and killed them. Benhadad being now in a deadly fear of being taken, his ſervants that were about him gave him this advice, The Kings of Iſrael (ſay they) as we have heard are merciful Kings**It ſeems their merciful dealing with thoſe they had taken in battel had got them this good report., Let us therefore put ſackcloth on our loins, and ropes on our necks, and go out to the King of Iſrael, peradventure he will be perſwaded to ſave thy life. Benhadad conſenting hereunto, in this abject poſture they came to Ahab, and ſaid to him, p. 531Thy ſervant Benhadad ſaith unto thee, I pray thee let me live. Ahab replies, Is he yet alive? He is my brother. Now the meſſengers did diligently obſerve whither any words would fall from him that ſignified any comfort to them, and haſtily catched at them. And accordingly hearing theſe words, they ſpeedily replied, Thy Brother Benhadad yet liveth. Does he (ſays he) go and bring him unto me. And he ſpake theſe words ſo, as they perceived he intended good to their King. Then Benhadad came forth to him, and he cauſed him to come up into his Chariot; ſo that he not only ſhewed mercy to him (who had before carried it ſo inſolently towards himſelf) but he highly honoured him. Benhadad being much wrought upon by this kindneſs, tells him that the Cities which his Father had taken from Ahab's Father, or Predeceſſor, [ſee Chap. 15.20.] he would now reſtore to him, and he ſhould make ſtreets for his ſubjects to meet and freely trade in at Damaſcus as his Father had made in Samaria; ſo that (it ſeems) the former Kings of Syria had great power over the Kings of Iſrael. Ahab like a weak Prince told him he did accept thoſe conditions, and would ſend him away upon that Covenant and agreement, and accordingly ſo diſmiſſed him. Thus ſlightly did this weak and wicked King Ahab paſs over the great damage had been done to the people of Iſrael by the Syrians invading their land two years together. But how well Benhadad performed his Covenant will appear afterwards by his detaining Ramoth-Gilead, ſo that Ahab and Jehoſhaphat were fain to join their forces to beſiege it, ſee Ch. 22.3. Nevertheleſs upon this league made there followed a three years ceſſation of Arms between the two Nations, ſee 1 King. 22.1. Shortly after this victory one of the Sons of the Prophets to foreſhew in himſelf (as was uſual with the Prophets, ſee Iſa. 20.2, 3, 4, Jer. 27.2.) a ſhadow of that calamity which was to come upon Ahab, requires one of his neighbours, (by command from the Lord which he made known unto him) to ſmite him, to wit, with a ſword, ſo as to wound him, that thereby he might the better reſemble a Souldier that had been in the battel, and being wounded and bloody he might the p. 532better ſhew Ahab what he was to expect from the revenging hand of God for ſparing Benhadad. But this neighbour (preferring his own reaſon before the command of God) refuſed to ſmite the Prophet, and was thereupon for his diſobedience immediately ſlain by a Lion as the Prophet threatned him. And hereby Gods anger againſt Ahab for his miſcarriage in not ſmiting Benhadad, (whom God had appointed to deſtruction) under a pretence of clemency, was intimated. Then the Prophet met another man, whom he bad (as he did the former) to ſmite him, and he ſmote him ſo that he wounded him. Then the Prophet departed and waited for the King by the way and diſguiſed himſelf, puting aſhes upon his face beſmeared with blood, that it could not eaſily be diſcerned who he was, that ſo the King not knowing him might the more impartially give his judgment in the caſe propounded. As the King paſſed by, he cried unto him, ſaying, Thy ſervant, O King, went out into the midſt of the battel, and behold a Commander in the Army turned aſide to me, and brought me a priſoner, and charged me to keep him ſafe, and to look to him that he might not eſcape; if he did (he told me) my life ſhould go for his, or elſe I ſhould pay a Talent **A Talent of ſilver was reckoned at Three hundred ſeventy five pounds of our money. A Talent of Gold was ten times as much.of ſilver for my neglect. But ſo it was, as thy ſervant was buſie here and there the priſoner ſlipt away from me. Ahab replied, As thou haſt ſtated the caſe ſo ſhall thy judgment be. Thou haſt decided the caſe againſt thy ſelf, and ſhalt ſuffer accordingly. Then the Prophet waſhed off the aſhes from his face, ſo that the King knew him. And he ſaid to Ahab, Thus ſaith the Lord, becauſe thou haſt let Benhadad go, whom I put into thy hands, and whom I appointed to utter deſtruction, (as Saul ſpared Agag) therefore thy life ſhall go for his life, and thou thy ſelf ſhalt die for it, and thy people ſhall die inſtead of his people. Poſſibly Ahab had been expreſly charged not to ſpare Benhadad; certain it is, the Prophet had told him, v. 28. that becauſe he and his Syrians had blaſphemed the Lord, ſaying, He was the God of the hills and not of the vallies, therefore he would deliver them into his hands. And therefore he could not p. 533ſpare that blaſphemous wretch without plain contempt of God who had delivered him into his power. Ahab being thus ſelf-convict went to his own houſe in Samaria heavy and diſpleaſed with this doleful meſſage of the Prophet.

1 King. 20. wh. Ch.

God had now given to Ahab great evidences of his Almighty power (and that he was the true and only God) in giving rain in ſo ſtrange a manner [Ch. 18.45.] and in giving him two ſuch great and wonderful victories over the Syrians, as we have ſeen in the foregoing Chapter. But yet none of theſe things (as it ſeems) ſo far wrought upon him as to turn his heart to God. No mercies will mend ſome kind of men, nor work upon their baſe and diſingenuous tempers. We have this fully exemplified in Ahab, of whom we are next to relate a remarkable ſtory.

Ahab had in Jezreel a Palace Royal, and near unto it one Naboth a Citizen of that place had a Vineyard which Ahab's eye being often upon, he had a great mind to it, and ſpake to Naboth to let him have it, (to make a Garden of Herbs) and he would either give him a better Vineyard for it, or the full worth of it in money. Naboth conſidering that God had forbidden in his Law the perpetual alienating of Inheritances, [Levit. 25.23.] told the King he could not do it without ſinning againſt God. Ahab hereupon went home heavy and diſpleaſed, and ſo inwardly vext that he laid him down upon his bed, and turn'd away his head as not caring to ſpeak to any body, and refus'd to eat. Jezebel his wife came to him, and ſeeing him ſo much out of humour asked him what ailed him? He told her the reaſon of it was Naboths refuſing to ſell him his Vineyard. Jezebel anſwered, Art thou King of Iſrael, and doſt thou trouble thy ſelf ſo much about ſuch a thing as this? chear up thy heart and be merry; let me alone, ſee if I do not procure this Vineyard for thee. Whereupon ſhe preſently wrote Letters in Ahab's name to the Elders and Nobles of the City, and ſealed them with the Kings Seal, wherein ſhe orders them to proclaim a Faſt, (as if ſome high wickedneſs had been committed againſt God that called for ſpeedy p. 534humiliation from all the people) and after that to ſet Naboth upon a Scaffold in the ſight of the people to be judged, and to ſuborn againſt him two falſe witneſſes (wicked fellows Sons of Belial that would ſwear any thing for money) that ſhould witneſs that he blaſphemed God **Lev. 24.15, 16. Exod. 21.17. Exod. 22.28.Lev 24:15Lev 24:16Exod 21:17Exod 22:28and the King. And that upon this evidence they ſhould condemn him, and then immediately carry him out and ſtone him as a blaſphemer. Theſe Magiſtrates (being it ſeems themſelves wicked men) having received theſe orders, and being deſirous to ingratiate themſelves with Jezebel, (and poſſibly willing and forward enough to take off ſo good and conſcientious a man as Naboth was) did readily execute her bloody purpoſe in all particulars. Accordingly they proclaimed a Faſt, and then arraigned innocent Naboth, and condemned him upon the teſtimony of two falſe witneſſes by themſelves ſuborned, and then ſtoned him (and which was mor cruel and barbarous) with him (as it ſeems) his Sons alſo, [ſee 2 King. 9.36.] which was directly againſt the Law of God, Deut. 24.16. and againſt all humanity, juſtice, and common equity. If this were done (as ſome interpreters from the forementioned place ſuppoſe) 'tis like the reaſon of it was that none might be left to lay claim to the Vineyard, and ſo it might be forfeited to the King. Theſe things being done, theſe good Magiſtrates gave notice to Jezebel that they had executed her commands, and Naboth was dead. Jezebel hearing this, went to Ahab and bad him go and take poſſeſſion of Naboths Vineyard, for now it was his. Ahab accordingly goes down to Jezreel for that purpoſe. At the ſame time the word of the Lord came to Elijah, and bad him go and meet Ahab (whoſe chief reſidence was at Samaria) but he was now in Jezreel, and at this preſent in the Vineyard of Naboth, which he was gone to take poſſeſſion of, and poſſibly was now giving orders about it. The Lord bad him when he came to him to ſpeak to him after this manner, What! haſt thou killed and taken poſſeſſion? Well, I tell thee from the Lord, according ††V. 19. Aliqui vertunt, propterea quod, aut eo quod aut quemadmodum. Vide Belgic. Annot. & Poli.as the dogs have licked the blood of Naboth ſo p. 535ſhall they lick thy blood, even thine **And thus the dogs licked the blood of Ahab in the Pool of Samaria, Ch. 22.38. and the dogs licked the blood of Joram, Ahabs Son, 2 King. 9.26. And his dead body was caſt out into that very place of ground where Naboth was ſtoned; it was alſo in part fulfilled in Jezebel her ſelf. See v. 33. of that Chapter.2 Kgs 9:26. It argued a mighty faith and courage in Elijah that he durſt deliver ſuch a meſſage as this to Ahab, his ſervants and Courtiers being about him. But Gods holy Prophets when ſtrengthned by him, were as bold as Lions. Ahab hearing the Prophet ſpeak thus to him, What (ſays he) haſt thou found me O mine enemy? What ſhall I never be at quiet for thee? Thus wicked men count thoſe their enemies who tell them of their faults. Elijah replies, Yes indeed I have found thee, and am come to denounce Gods judgments againſt thee, becauſe thou haſt ſold thy ſelf to do evil ††If Ahab was not acquainted with the deſign of murthering Naboth, yet he puniſhed not the actors of it, but approv'd and ratify'd it by taking poſſeſſion of his Vineyard., and (as it were) wholly yielded up thy ſelf to the ſervice of the Devil to do his will, and to work that which is evil in the ſight of the Lord, [ſee 2 King. 17.17.] therefore thus ſaith the Lord, I will bring evil upon thee, and take away thy poſterity, and will cut off from Ahab him that piſſeth againſt the wall (a)(a)See Notes on Ch. 14.10., and him that is ſhut up and left in Iſrael. And will make thy houſe like the houſe of Jeroboam the Son of Nebat, and like the houſe of Baaſha (b)(b)See Ch. 16.3, 4, 11.the Son of Ahijah, for the provocation wherewith thou haſt provoked me to anger, and thereby haſt made. Iſrael to ſin. And as for Jezebel, the dogs ſhall eat her by the wall of Jezreel. And as for him of the houſe of Ahab that dieth in the City the dogs ſhall eat (c)(c)None need wonder at theſe dreadful things denounced againſt Ahab, for there was none of the Kings of Iſrael before him like unto him, for he ſold himſelf to work wickedneſs in the ſight of the Lord, Jezebel his wiſe ſtirring him up. He did very abominably in following Idols, and that after the manner of the Amorites, (even the worſt of the heathens) whom God caſt out before the children of Iſrael., and him that dieth in the fields the fowls of the air ſhall eat. Elijah having delivered this dreadful meſſage departed. Ahab hearing theſe diſmal words, rent his clothes, and put on ſackcloth, and faſted, and lay in ſackcloth, and went ſoftly, that is, ſlowly and heavily as ſorrowful men and mourners uſed to do. Thus Ahab humbled himſelf out of fear of the vengeance p. 536threatned againſt him, but did not truly repent of his ſins he had committed. However hereupon the Lord ſpake to Elijah again, ſaying, Seeſt thou how Ahab humbleth himſelf before me? That the world therefore may ſee how well I accept of true repentance, and ſerious humiliation, I will ſo far regard this ſeeming humiliation of his (though I know he is not truly penitent) that I will defer theſe my threatned judgments during his life, and will in his Sons days bring theſe evils upon his houſ…. 'Tis like Elijah was to acquaint Ahab herewith, and thus God makes his Prophets meſſengers of good tidings as well as of evil. And from hence we may obſerve how effectual true repentance and ſerious humiliation and contrition is, and what it may aſſuredly expect from God when ſuch an humiliation as this of Ahabs was ſo far regarded. 1 King. 21. wh. Ch.

We have ſhewed before that upon the Covenant made between Ahab and Benhadad [Ch. 20.34.] there was a ceſſation of arms between them for three years, but Ramoth-Gilead **It was a goodly City, and belonged to the Levites, and was a City of refuge, Joſh. 21.38. therefore no wonder he was unwilling it ſhould be any longer in the hands of the Syrians.Josh 21:38not being all this while reſtored by Benhadad, Ahab at laſt reſolved to take it out of his hands by force. It ſeems Jehoſhaphat King of Judah was now come to viſit Ahab. 'Twas ſtrange that a King of Judah ſhould go down to viſit a King of Iſrael, none of his predeceſſors had ever done it before him, but more ſtrange that a worſhipper of the true God ſhould go to viſit ſuch an Idolater as Ahab was. See 2 Chron. 19.2. However Jehoſhaphat being there, Ahab took occaſion to ſpeak to his Counſellors of State after this manner, Do you not forget that Ramoth-Gilead (that goodly City, a City of the Levites, and a City of refuge) is ours, and ſhould have been reſtored to us by Benhadad, had he perform'd his Covenant made with us; but he perfidiouſly keeps it from us, and we are ſtill and quiet. Then addreſſing himſelf to Jehoſhaphat he asks him, if he would pleaſe to join with him to recover it, and would go in perſon with him to beſiege it. Jehoſhaphat replied, I am as thou art, my people as thy people, my horſes as thy horſes. As p. 537if he ſhould have ſaid, I my ſelf, my people, and my horſes are all at thy ſervice, and ready to go and do as thou ſhalt order, even as if they were thine own. But he deſired before they engaged in this enterprize, that he would preſently ſend to ſome holy Prophet and enquire by him after the mind of the Lord whether it were his will they ſhould undertake this war? and whether he would proſper them in it? Ahab thereupon gathers together his 400 Baalitiſh Prophets, viz. thoſe of the Groves, which were reſerv'd from appearing to Elijah's Challenge, Ch. 18.19, 20. (thinking poſſibly that Jehoſhaphat by ſuch a multitude would be the better perſwaded of the truth of what they ſaid) and ſpake unto them after this manner, What ſay ye? ſhall we go againſt Ramoth-Gilead to battel, or ſhall we forbear? They preſently ſaid, Go up, for the Lord will deliver it into thy hand. But though they made uſe of the name of the Lord, yet they received not this anſwer from him, but ſpake as they thought was moſt agreeable to Ahab's humour. Jehoſhaphat was not ſatisfied with what they ſaid, but ſuſpecting their word was not from the Lord, he askt if there were not beſides theſe a Prophet of the Lords in the land that they might enquire of? Ahab told him there was indeed one in Samaria, Michaiah **Some think this Michaiah was the Prophet that denounced the judgment againſt Ahab, Ch. 20.42. and that thereupon he had put him in priſon in Samaria till now.by name, but (ſays he) I hate him, for he doth not uſe to propheſie good concerning me but evil. Jehoſhaphat replied, Let not the King ſay ſo; we ought not to hate the Prophets of the Lord becauſe they ſpeak ſometimes things that do not pleaſe us. If they be the faithful ſervants of the Lord they muſt ſpeak the truth whatever it be. God forbid therefore the King ſhould hate them for that. Ahab hearing him ſay ſo, commanded an Officer to fetch Michaiah to him. Then both the Kings ſitting on Chairs of State (clad in their Royal Robes) in a void place at the entrance of the Gate of Samaria, all the 400 Prophets of Baal before mentioned came and Propheſied before them; that is, by ſtrange affected paſſionate geſtures made ſhew of Prophetical raptures. And Zedekiah the chief of them made him p. 536horns **Solebant Prophetae & verbis & ſignis eventus praedicere.of iron (thereby to ſignifie the power of theſe two Kings) and ſaid to Ahab, Thus ſaith the Lord, with theſe ſhalt thou puſh the Syrians until thou haſt deſtroyed them. And all the reſt of thoſe Prophets propheſied accordingly, ſaying, Go up to Ramoth-Gilead and proſper, for the Lord ſhall deliver it into the Kings hands. The meſſenger that went for Micaiah, as he was bringing him to the King, ſaid to him, Behold the reſt of the Prophets have ſpoken good things to the King, and that with one conſent, let thy word therefore I pray thee be like theirs, and ſpeak things pleaſing to him, and to the people. Micaiah replied, As the Lord liveth, what the Lord ſaith unto me that will I ſpeak. So Micaiah came to the King, who ſpake to him after this manner, Come, Micaiah, what ſaiſt thou to our deſign? ſhall we go againſt Ramoth-Gilead, or ſhall we forbear? He anſwered, Go and proſper, the Lord will deliver it into thy hands, if that which thy Prophets have told thee be true. The King ſaid unto him, How oft ſhall I adjure thee that thou deal really with me, and tell me nothing but that which is true, and which thou haſt received from the Lord. Micaiah then ſaid to him, I ſaw in a viſion all Iſrael ſcattered upon the hills as ſheep that have no ſhepherd: implying, that the King (who was as the ſhepherd of the people) ſhould be ſlain, and thereupon the people ſhould fly and be ſcattered. When I ſaw this (ſays he) the Lord ſaid to me, Theſe have no Maſter (that is, their King is ſlain) let them return every man to his own houſe in ſafety, and eſcape with their lives. See v. 36. Ahab turning to Jehoſhaphat ſaid, Did not I tell thee that he would propheſie no good to me but only evil? Micaiah upon this ſaid, ſeeing thou haſt adjured me to tell thee the truth in the name of the Lord, I now will do it fully and plainly, I ſaw in a viſion the Lord ſitting on his Throne ††Viſio parabolica ut Job 1.6. dicuntur hac foreign, ad indicandum varios providentiae divinae modos quibus decreta ſua ad exitum perducit.Job 1:6, and all the hoſt of heaven, viz. the good Angels and Saints attending him on his right hand, and on his left, and ſome evil ſpirits were mixed among them. And the Lord ſaid, who will perſwade Ahab that he may go up and fall at Ramoth-Gilead? and ſome of them ſpake p. 539on this manner, and others on that. At length there came an evil ſpirit and ſtood before the Lord and ſaid, I will perſwade him. The Lord askt him, How he would do it? He anſwer'd, I will go forth and be a lying ſpirit in the mouth of all his Prophets; that is, I will urge them, and put them on to lye to him and deceive him. For falſe Prophets are inſtructed and moved by evil ſpirits as true Prophets are by the Spirit of God. The Lord anſwers, I permit thee to go and to delude Ahabs Prophets with lyes, and by them to delude Ahab himſelf, and thou ſhalt not miſs but ſhalt effectually perſwade and prevail. Go forth therefore and do as thou intendeſt, for it is an act of juſtice ſeeing Ahab hated my Prophets and would not believe them, that therefore he ſhould be given up to believe lyes. According to this viſion (O King) the Lord hath permitted a lying ſpirit to enter into all theſe thy Prophets, who hath poſſeſt their hearts and tongues, and they ſpeak meer lyes unto thee when they tell thee that thou ſhalt proſper in this expedition. For aſſure thy ſelf the Lord hath determined evil againſt thee. Zedekiah hearing this, ſtept to him, and ſmote him on the cheek, and ſaid to him which way went the Spirit of the Lord from me to ſpeak to thee? Micaiah returneth not blow for blow, but tells him thou ſhalt find to thy coſt that I have the Spirit of God, and do declare the truth of God when thou ſhalt ſee my Propheſie exactly fulfilled, and when Ahab ſhall be ſlain, and his army worſted, on that day thou ſhalt hide thy ſelf in an inner Chamber from Ahabs children and friends who will ſeek thee out to ſlay thee as a falſe Prophet and a deceiver of thy King, and to revenge the blood of the King, and the overthrow of the Army upon thee. Ahab hearing theſe things look'd upon them as meer dreams and enthuſiaſtical fancies, and ſo regarded them not. (Thus God judicially blinds thoſe whom he intends to deſtroy.) And being in a rage he orders them to carry back Michaiah to Amon the Governour, and to Joaſh (the Son of Omri, who it ſeems had ſome place of authority in the City) and to command them in his name to put him again into priſon, and to feed him with the bread of affliction, and the water of affliction [ſee Deut. 16.3.] p. 540until he came again in peace. Micaiah replys, If thou return at all in peace, the Lord hath not ſpoken by me; and all you that are here preſent take notice and obſerve what I ſay, and whither I am a true Prophet or no. 'Tis ſtrange that Jehoſhaphat ſhould ſee this holy Prophet Micaiah thus injuriouſly uſed by a proud Prieſt of Baal, and afterwards ſent away to priſon, and yet ſpeak never a word in his behalf; we may ſee from hence how dangerous a ſnare, even to good men ill company is. But 'tis much more ſtrange that after the Prophet had told them ſo plainly what would be the event of this expedition that he ſhould yet join with Ahab therein. It ſeems having joined himſelf lately in affinity with him, and engaged his word to him, he was loth to ſhrink from it notwithſtanding the threatnings of the Prophet, and ſo he and Ahab went up to fight againſt Ramoth-Gilead. Ahab being (as 'tis like) ſomething inwardly troubled at the threatnings of Micaiah (though he ſeemed outwardly to ſlight them) and having heard of the King of Syria's charge to his Captains concerning himſelf, v. 31. viz. That they ſhould fight neither with ſmall nor great ſave only with the King of Iſrael; that is, that they ſhould obſerve eſpecially where he was, and to bend their main force againſt him as the chief cauſe of the war; he told Jehoſhaphat that he himſelf would go into the battel diſguiſed as an ordinary Commander, but advis'd him to put on his Royal Robes, or ſuch kind of Armour as was fit for the General of the field, that he might appear like himſelf. This being accordingly done, when the battel was joined, the Syrians ſeeing Jehoſhaphat, they thought he had been the King of Iſrael, and accordingly leaving all others aſſaulted the party where he was, and compaſſed them about. Hereupon Jehoſhaphat cried unto the Lord for ſuccour, who helped him in that great ſtrait, and moved the Syrians to depart from him; for (it ſeems) they gathered from ſome circumſtance or other that he was not the King of Iſrael, and ſo not the man they aimed at. Thus the Lord was pleaſed by bringing Jehoſhaphat into ſo great danger to let him ſee his folly in joining with Ahab, notwithſtanding the Prophets p. 541fair warning to the contrary. But the battel going on againſt that party in which Ahab was, a Syrian drew a bow at a venture, and the arrow (being directed by God) hit Ahab, and entred between the joints of his harneſs and wounded him ſorely. He being thus wounded ſpake to the driver of his chariot to carry him out of the hoſt. The battel growing fiercer and fiercer, it ſeems they had not time to dreſs his wound, but only ſtayed him up in his chariot (in which he went out to fight againſt the Syrians) and towards the evening he died, and his blood ran out of his wound into the midſt of the chariot. And thus at laſt the vengeance of God fell upon him for his Idolatry, and perſecuting the Prophets of the Lord, and for the murder of Naboth. When the Commanders of the Army had notice of the Kings death, they had no heart to continue the fight any longer, and ſo made Proclamation about Sun-ſetting that every man ſhould depart to his own Country and to his own City. And ſo the word of the Prophet was fulfilled which he ſpake v. 17. I ſaw all Iſrael ſcattered upon the hills as ſheep that have not a ſhepherd; and the Lord ſaid, Theſe have no maſter, let them return every man to his houſe in peace. Thus died Ahab, and was brought to Samaria, and was there buried. And they waſhed his Chariot in the Pool of Samaria, (and poſſibly his bloody Armour might be waſhed in Jezreel where his chief Armory was, and where Naboth was killed) and the dogs licked up his blood according to the word of the Lord which he ſpake by Elijah, Ch. 21.19. And the reſt of the Acts of Ahab, and the Ivory houſe which he made**See Amos 3.15.Amos 3:15, and the Cities of defence which he built, are written in the Chronicles of the Kings of Iſrael, that is, in thoſe large records and Chronicles which were written for the uſe of thoſe times, but were no part of Canonical Scripture, and differed from the Chronicles of the Kings of Judah and Iſrael which we now have. So Ahab ſlept with his fathers, having reigned 22 years in Iſrael, and Ahaziah his Son reigned in his ſtead. 1 King. 22. from 1, to 41.

As ſoon as Ahab was dead all the p. 542land of Moab fell away from the Iſraelites. David had ſubdued them, and made them tributary to him, ſee 2 Sam. 8.2. but when the Ten Tribes revolted from the houſe of David the Moabites (as it ſeems) revolted alſo from the Kingdom of Judah, and rather choſe to be vaſſals to the Kings of Iſrael, upon part of whoſe Kingdom their land bordered, and ſo they continued to the days of Ahab. But now taking advantage from the late diſcomfiture of the Iſraelites by the Syrians at Ramoth-Gilead, and the death of Ahab, Meſha the preſent King of Moab refuſed any longer to pay the tribute of an hundred thouſand lambs, and an hundred thouſand rams with their wool, which before he paid to the Kings of Iſrael.

2 King. 1.1. and Ch. 3.4.5.

2 Chron. 18. from 3, to the end.

WE are now come to the ſecond Book of the Kings, The Second Book of the KINGS.which is a continuation of the Hiſtory of the Kings of Iſrael from Ahab, and of the Kings of Judah from Jehoſhaphat, till Iſrael was deſtroyed by the Aſſyrians, and Judah captivated by the Babylonians.

The time and order of their reigns we may ſee in this enſuing Table.

Kings of Judah.

Jehoram 8. years.

Ahaziah 1.

Athaliah 6.

Joaſh 40.

Amaziah 29.

Ʋzziah 52.

Jotham 16.

Ahaz 16.

Hezekiah 29.

Manaſſeh 55.

Amon 2.

Joſiah 31.

Jehoahaz or Shallum, 3 Months.

Eliakim or Jehoiakim 11.

Jehoiakin 3 Month. and then carried captive to Babylon.

Mattaniah, alias Zedekiah **The Hiſtory of Ahaziah is partly in the laſt Ch. of the firſt Book of Kings, and partly in 2 King. 1. And ſome think the 2d Book of Kings ſhould begin with the beginning of his reign.2 Kgs 1. 11.

Kings of Iſrael.

Ahaziah ††So that 20 in all with Athaliah reigned in Judah, and 19 in Iſrael.2 year.

Jehoram or Joram 12.

Jehu 28.

Jehoahaz 17.

Joaſh 16.

Jeroboam 41.

Zachariah 6 Month.

Shallum 1 Month.

Menahem 10.

Pekahiah 2.

Pekah 20.

Hoſhea 9.