A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 22
1 Kings CHAP. XXII.
THIS Chapter contains the latter end of the Life of Ahab King of Iſrael, in Conjunction with ſome Part of the Life of Jehoſhaphat King of Judah: The whole Hiſtory here is reducible to theſe three Heads, Firſt, Antecedents. Secondly, Concomitants. And Thirdly, Conſequents.
Remarks upon the Firſt Head, the Antecedents, which are, Firſt, The Deliberation about waging War againſt the Syrians, ſo far as it was Political betwixt the two Kings, and their State-Counſellours, ver. 1, 2, 3, 4. Wherein
Mark 1. The time of it, after three Years Peace, by the Legue betwixt Ahab and Benhadad, Chap. 20.34. made in the nineteenth Year of Ahab's Reign, for he dyed in this Expedition, in the twenty ſecond Year of his Reign, ver. 37. and Chap. 16.29. N.B. Leagues among Princes, laſt no longer than for their own Recruits and Advantage: Now the War begins, that muſt make an end of Ahab.
Mark 2. Jehoſaphat that good King was now come down to viſit this bad King Ahab, having made affinity with him, that the two-Siſter Kingdoms might ceaſe their long Claſhings hitherto, this is call'd [his coming down] though Samaria ſtood upon an Hill, as well as Jeruſalem, yet was it a Condeſcenſion for a true Worſhipper of Jehovah, to go down to ſuch an Idolater as Ahab was, probably (ſaith Peter Martyr) He was moved to it by hearing of Ahab's Humiliation, &c.
Mark 3. Ramoth-Gilead (ſaith Ahab to his Council) belongs to us by Divine Donation, Joſh. 20, 8. and is one of our Cities of Refuge, Joſh. 21.38. Benhadad hath not reſtored it according to Covenant, Chap. 20.34. we may warrantably War and Challenge our own from ſo perſidious a Pagan. Jehoſaphat joins in this juſt War, (ſaith Dr. Lightfoot) he was equally concerned in the Recovery of Ramoth-Gilead, as it was a City of Refuge for Judah as well as for Iſrael.
Remark the Second, is, That Deliberation about the War, as it was Eccleſiaſtical, with the Prophets, ver. 5, 6, to ver. 23.
Mark 1. Good Jehoſaphat muſt have advice from God, as well as from Men, ver. 5. had he done ſo about his Son's Marriage, Ahab's wicked Daughter Athaliah (ſaith Dr. Hall) had never call'd him Father. However, Jehoſaphat makes this godly Motion here, miſtaking Ahab for a true Convert, becauſe he was ſo lately humbled, ſo thought he might lawfully join with him in ſo juſt a War; but deſires firſt to enquire of God that day without delay, before any farther Preparation: Ahab cheats him with Baal's Prophets, as if he had ſaid, [tho we Enquire of Baal,] according to the common cuſtom of Iſrael's Apoſtaſy, yet come they in the name of the Lord, ver. 6. and thoſe four hundred Jezebel's Trencher-ſ…es (that eſcaped at Elijah's Sacrifice, Chap. 18, 19, &c.) adviſe according to Ahab's Humour. The Devil had deceived them, and they muſt deceive Ahab; he had ſaved their lives from Elijah's hands, and now they do betray his life into the Syrian's hands.
Mark 2. The Oracle, like the Devil at Delphos, is ambiguous (the Particle [it] not being in the Hebrew) ſo may be underſtood either [Ramoth into the King of Iſrael's hands] or [Ahab into the King of Syria's hands] this lying Spirit (ſo call'd, ver. 22.) ſpeaks not out [which of the two Kings he meant.] Though Ahab was credulous, and paid dear for his Credulity, as well as for his Cruelty; yet Jehoſaphat is jealous, both of theſe Prophets and of their Prophecy ſo darkly delivered. He ſuſpects ſome Sycophancy, and therefore requires they might enquire at a Prophet of a better Stamp, ver. 7. N. B. This good Man durſt not meaſure Truth by Poll; Votes muſt be ponder'd more than numbred; Truth in one Prophet of the Lord weighed more with him than Falſhood in 400 Prophets of Baal.
Mark 3. Ahab to gratifie Jehoſaphat, ſends for Micaiah, ver. 8. whom (as ſome ſay) he had Impriſon'd in Samaria for bringing Ahab that direful Meſſage, that he muſt die for diſmiſſing Benhadad, Chap. 20.42. and becauſe of this one ſuppoſed Offence (ſaith Peter Martyr) the ſame Micaiah's Predictions of two famous Victories by Ahab over the Syrtans, Chap 20.13.22.28. were quite forgotten: There were other Phophets of the Lord, (as Elijah, Eliſha, &c.) now abroad he knew not where, but this Micaiah he had ſet faſt in the Priſon of Samaria, and therefore doth Abab cry [Carry him back into Priſon, &c.] ver. 26. Here he well knew where to find him, but loth he was to ſend for him, becauſe he had been the Meſſenger of that unwelcome Meſſage, Chap. 20.42.
Mark 4. After Jehoſaphat's over-cold Reproof of Ahab's reviling the Prophet, the Meſſenger haſtens to Micaiah, counſels him by the way to conform with the 400 Prophets, &c. ver. 9, 10, 11, 12, 13. Micaiah comes to the two Kings ſitting in Splendor upon two Thrones, enough to have daunted a poor Prophet now brought out of Priſon, but that he had lately beheld a far greater Grandure, even the Lord of Hoſts ſitting upon his Throne, with all the Hoſt of Heaven ſtanding round about him; ver. 19. N. B. This heavenly Viſion emboldens God's Prophet ſo, that he dare look two Kings in the Face in the midſt of their Majeſty, which yet were but two Contemptible Creatures in Compariſon of the Great Creator, with whom he had been converſing in Priſon.
Mark 5. Micaiah comes with this undaunted Reſolution, that neither Smiles nor Frowns ſhould cauſe him either to conceal or to alter his Errand he had received from the Lord, ver. 14. He will tell the naked Truth, though it coſt him the Stocks for his ſtiffneſs: He firſt finds that horned Beaſt Zedekiah, (the Provoſt of all the four hundred Prophets of Baal) vaunting and vapouring, that Ahab ſhould puſh down with his Horns of Iron; whereas indeed God had appointed that Benhadad's Horns ſhould be deeply goared and gilded with the Blood of Ahab himſelf; and all the Prophets propheſied Proſperity. N. B. A fit Lettuce for Ahab's Lips: Such hearers as have itching Ears, cannot want fawning Tongues and flattering Preachers.
Mark 6. Micatah begins (when commanded by King Ahab, to deliver his Oracle Ironically, uſing the ſame words that the Four hundred falſe Prophets had uſed before, ver. 12, 15. though Cajetan conjectures, that he had not yet received his Oracle from God; therefore his Sentiments were yet the ſame with others; but Lyra, Lavater, Erpennius, Vatablus, Grotius, P. Martyr, &c. do all unanimouſly concurr, that he ſpoke theſe words after a mimical manner, in a way of imitation and deriſion of the falſe Prophets, and they render theſe three Reaſons for it; Firſt, He omitted that ſolemn Preface, [Thus ſaith the Lord] as God's Prophets uſually began with, and as himſelf uſed it, when he came to his ſerious Anſwer, ver. 19. and, Secondly, Ahab's Reply, ver. 16. doth plainly imply, that his ſpeaking it in a ſcoffing tone, made him ſuſpect the Prophet's ſeriouſneſs and ſincerity. They add Thirdly, Theſe kind of Ironies, or deriding Speeches to diſcover the Folly of Men, are common in Scripture, as Chap. 18.27. Gen. 3.22. 2 Chron. 25.8. Judges 20.14. Eccleſ. 11.9. Ezek. 20.39. Lam. 4.21. Amos 4.4, 5, &c.
Mark 7. When Ahab perceived by his Geſture and Pronunciation, that he collogued only, then, upon Ahab's double Adjuration, &c. Micaiah begins to deliver his ſerious Oracle and Anſwer in a Parabolical dreſs, ver. 16.17. wherein he plainly intimated, [I ſaw all Iſrael ſcatter'd, &c. as Sheep without a Shepherd,] that Ahab ſhould die, and his Army be routed: Ahab underſtood it ſo without a Gloſs, yet perſwades Jeboſaphat, 'twas ſpoke out of ill will to him, ver. 18. therefore it was not much to be heeded, ſo ripe he grew for his own Ruin. N.B. This Parable might have more affected a good King, conſidering what an helpleſs Creature a Sheep is, that can neither guide nor guard it ſelf (ſaith Dr. Hall) without its Keeper, but every Cur chaſes and worries it, every Track ſeduces it; ſuch ſhall Iſrael ſoon be, if Ahab be ruled by his Prophets. Ahab (under infatuation in order to his Deſtruction, notwithſtanding this plain Dealing) believes not, but quarrels, and makes Jehoſaphat believe, that himſelf had foretold more truly concerning the Prophet, than the Prophet had foretold any truth concerning him: Hereupon bold Micaiah begins a new Oration.
Mark 8. He tells the two Kings (while they ſat majeſtically upon their Earthly Thrones) that he ſaw a more glorious Throne than theirs upon which the King of Kings ſat, with an infinitely more ſplendid Attendance about him, in compariſon of whom their Multitudes of Men about them (both Prophets and Soldiers) were but as ſo many Mice; and that there the God of Gods had determined Ahab's Doom by Deception, ver. 19. which he ſhews was done as after the manner of men, ſaying in Council, [Who ſhall deceive Ahab] to ſignifie (ſaith Peter Martyr,) 1. That the God of Iſrael deceives none himſelf with Lyes. 2. That God ordained the Devil to do it, ver. 20. God will have Ahab puniſhed, therefore: (ſaith Lavater) he permitted him to be deceived: All this is, foreign dictum, but foreign intellectum; though ſpoke after the manner of men, yet to be underſtood according to the Majeſty of God, who needs no help, &c.
Mark 9. Though God need no Council, either of Angels, Men or Devils, Rom. 11. 34. much leſs, (ſaith Lavater) did God prefer the Devil's Advice before that of Angels; yet this viſible Repreſentation of the divine Preſence in the Air, attended with good and bad Angels on both Hands, is modell'd only for our ſhallow Capacities; ſo brings forth the Devil from the left hand of God's Throne, who offers his Service, ver. 21. as Job 1.6. and 2.1. N. B. Here more ingenuity appears in this evil Spirit, than in our modern Jeſuites; for he confeſſeth ingenuouſly, that his equivocating Oracle was but a Lye, in ſaying, [I will go and be a lying Spirit in the mouth of all his Prophets,] ver. 22. N.B. Then God gave him not ſo much as a Command, or Commiſſion (ſaith Lavater) but rather a Permiſſion only, like thoſe in John 13.27. Matth. 8.32. ſee Revel. 20.3. Peter Martyr adds, God is not the Cauſe of Sin, but only hinders not the Tempter from rempting, and gives not Grace to the tempted to withſtand the Temptation; ſo he aſſures Satan of Succeſs, ver. 23. having juſtly given Ahab up to believe lyes, &c. 2 Theſ 2.11, 12.
Remark the Third is, how Micaiah's Oracle was entertain'd by Zedekiah and Ahab, ver. 24, 26, 27. and how it was defended by Micaiah himſelf againſt them both, ver. 25, 28. wherein,
Mark 1. Zedekiah the Prince of Baal's Prophets, and in great Favour with Ahab, more Impudent than the reſt, gives Micaiah a Cuff with the Fist, becauſe he had given him and his whole College of Prophets the Lye, having no better Argument but Club-Law to anſwer his Aſſertion with; and with the blow on the Face, he expoſtulates, ſaying, [Which way the Spirit of the Lord went from me, to ſpeak unto thee,] ver. 24. as if he had Monopolized the whole Poſſeſſion of God's Spirit to himſelf. And ſeeing it could not be ſhewed. how the Spirit paſſed from the one to the other, therefore Micaiah had it not, but Zedekiah had it all as he pretended ver. 11. ſpeaking in the name of the Lord. N. B. for a Prophet to ſtrike a Prophet, and that in the Face of two Kings (whoſe places of Royalty obliged them to ſee the Peace better kept) was an act of intolerable Inſolency; a Prophet may be a Reprover with his Tongue, but he ought not to be a Striker with his Hand, 1 Tim. 3.3. and had not Ahab's Malice againſt Micaiah marr'd the Juſtice of his Magiſtracy, he would never have countenanced ſuch a rude Preſumption in his Preſence: 'tis a wonder (ſaith Peter Martyr) how good Jehoſaphat could be ſilent, both at this groſs abuſe of Gods' Prophet (whom he had occaſioned to be ſent for) and when Ahab alſo remanded him back to Priſon: Not a word hear we in behalf of Micaiah; his Affinity with Ahab had diminiſhed his Piety.
Objection. Some ſuppoſe Zed…kiah might uſe two Arguments. 1. That Elijah had foretold Ahab ſhould die in Jezreel, Chap. 21.19. Now Micaiah comes and foretels he muſt die in Ramoth Gilead, therefore neither of thoſe Prophets ought to be believ'd; and, 2. His hand, wherewith he ſmote Micaiah, did not dry up, as Jeroboam's hand did, Chap 13.4. therefore he was to be believed.
Anſwer. This ſeems at firſt ſight to be a greater blow to Micaiah's Credit, than that Box he gave him upon his Face; but the two Prophets are thus reconciled by Vatablus, Lavater, Lyra, P. Martyr, Piſcator, &c. 1. It was done in the ſame general, though not individual Place, to wit, in the Region of Samaria, within which Jezreel was. 2. Ahab's Chariot (polluted with his Blood) was waſhed in the Pool of Samaria (as publick a Place as was that of Naboth's Execution) but his Armour was carried to his Armory in Jezreel, where the Dogs licked his Blood, when it came there to be waſhed▪ 3. The Pool of Samaria reached in a running Stream as far as Jezreel; ſo that Ahab's Blood running out of his Chariot was carried down to Jezreel, and there licked up by Dogs. 4. That Prophecy of Elijah, was more plainly and plenarily fulfilled in Joram Ahab's Son (A Child is the Father's Blood, John 1.13. Acts 17.26.) 2 Kings 9.25, 26. and though at firſt this Judgment was denounced againſt Ahab himſelf, yet upon his Humiliation it was transferred from him to his Son, Chap. 21.24.29. 5. Yet the ſame Judgment befel Ahab's Perſon, ver. 38. here; for notwithſtanding that tranſlation of the Curſe to his Poſterity, becauſe Ahab again returned to his old Sins here, therefore is the Curſe brought back upon himſelf, ver. 38. 6. Ahab's Death wound was received in Ramoth-Gilead, according to Micaiah's Prophecy, ver. 28. Elijah had declared the Cauſe not the Place of Ahab's Death, ſay the Dutch Annotations. 7. N. B. Though Zedekiah's ſmiting hand eſcaped that withering which ſeized upon Jeroboam's, yet we muſt not meaſure the quality of Actions, by the goodneſs of their ſucceſs; God is a free Agent in his miraculous Actings, and oft preſerves great Sinners from leſſer Puniſhments, whereby he only reſerves them for greater Judgments, as he did this Zedekiah here.
Mark 2. Micaiah (all alone, and not defended, or ſo much as vindicated by good Jehoſaphat) doth not return blow for blow with his hand, but lays about him with his Tongue, and tells this proud Falſe Prophet his Doom, ver 25. That tho' now his Prophet-ſtriking hand eſcaped God's ſtroke, yet for all his preſent ſtrutting proudly, God would ſtrike him ſhortly with ſuch a dread, as he ſhall not know in what lurking hole to hide his Head with ſafety: And thoſe Horns wherewith he now inſulted, would not ſecure him from danger. This Zedekiah thus hid himſelf (ſay Oſiander, Lavater, &c.) when he heard the Battle was loſt, and feared that the proud Syrian Conqueror would break furiouſly into the City; or rather from fear of Ahab's Friends (ſaith P. Martyr, Piſcator, &c.) who ſeeing Ahab ſlain, and his Army routed, would ſeek him out to the Slaughter, as the chief Abettor and Author of this pernicious War, and of Ahab's Deſtruction.
Mark 3. Though Ahab's Son afterwards could not but (in Zeal) revenge his Father's Death by taking off the Head of this chief Seducer Zedekiah, yet at preſent he goes off with Honour, but helpleſs Micaiah muſt ſtill undergo moſt ſevere Cenſure, revengeful Ahab commands that he be returned to Priſon from whence he came, ver. 26. with that ſcurrilous Nick-name upon him, [This fellow] v. 27. Though he was God's Prophet, and one of God's Privy-Council, Pſal. 25.14. yet muſt he be Impriſon'd, and fed with Bread and Water of Affliction only to keep him alive, that this Priſoners Pittance might reſerve him for a farther bloody Puniſhment upon Ahab's Return, being too Cockſure and Confident of Victory. N. B. So Debauched were the Days of Ahab, that it was alike difficult to find a wicked man in his Priſons, or a godly man out of them; As it is a wonder to hear Ahab thus ſwagger and triumph before the Victory, which fell out quite contrary, forgetting his own Advice to Benhadad, [Let not him that girds on his Harneſs boaſt, &c.] Chap. 20.11. yet now promiſing himſelf Peace, Power, Victory, and Revenge before he buckles on his Armour: So on the other hand, 'tis no leſs a wonder that good Jehoſaphat ſhould ſtand by, and both hear and ſee all thoſe inſolent Tricks and Tranſactions, in abuſing God's Prophet (whom he had cauſed to be ſent for) yet becomes a mere mute, as too loth to diſpleaſe Ahab, whoſe crafty Inſinuations had too great Influence upon him; ſo that this good King had not one word to ſpeak in the behalf of that good Prophet; which ſhews, (ſaith Peter Martyr) N. B. That ill Company many times marrs good men, and is as an infectious Air, too familiarly to breath in; bad Society doth deaden, or at leaſt damps true Sanctity in the beſt Souls, &c.
Mark 4. Bold Micaiah cannot be conquer'd with all Ahab's Threats▪ ver. 28. but caſts the credit of his Calling upon the Iſſue, as Moſes did, Numb. 16.29. Deut. 18.21, 22. He was aſſured from Heaven of the Event on Earth, and that God would deliver him out of the mouth of this Lion, as 2 Tim. 4.17, 18. therefore he with the greateſt Confidence, and miniſterial Authority, denounceth Ahab's Doom, That he ſhould never return in peace as he had promiſed to himſelf; his Hope ſhall periſh, Prov. 11.7. and prove no better than a giving up the Ghoſt (which is but cold comfort) Job 11.20. and the Prophet calls all the People to be Witneſſes of the truth of his Prophecy by the event of it, N. B. That when they ſaw thoſe things (he had foretold) come to paſs (ſaith Vatablus) they might all then underſtand that he had delivered his Meſſage by divine Inſpiration, and that he, though but one and all alone, was in the Truth, and that the four hundred Prophets of Baal, notwithſtanding their noiſe, multitude and uniformity, were in the Error, and acted by that lying Spirit the Devil, as in ver. 21, 22.
Now come we to the Concomitants, which is the ſecond Part (after the Antecedents the firſt Part:) Here be two Particulars, Firſt, the Expedition undertaken, and, Secondly, the Fatal Conflict.
Remarks upon the Expedition are, Firſt, Jehoſaphat joins with Ahab in undertaking the War: N. B. 'Tis ſtrange a man in whom good things were found, 2 Chron. 19.8. durſt do ſo, having ſuch fair forewarning from God's Prophet, yet adventures, ver. 29. We are told in 2 Chron. 18, ver. 1, 2, &c. (where this Hiſtory is not Abridged, as is uſual with that Author in other caſes, but related at large, as being exceeding excellent in the whole of it) how Jehoſaphat having abundance of Wealth, made him too much fond of his new Affinity with Ahab, matching his eldeſt Son with Ahab's Daughter, 2 Kings 8.18. and now was he and his Retinue royally Feaſted by Ahab, and he being of too facile a Diſpoſition, enters into a League with him for waging this War, before he had conſulted God by his Prophet, whether he might engage himſelf in it or no: After his Vows of Engagement, it was then his ſnare to make enquiry, Prov. 20 25. At this Conſultation it was, that ſawcy Zedekiah ſmote Micaiah in the open Court, and in ſuch a Preſence as is before related, which was the greateſt Impudency; and becauſe he had no better Arguments to confute Micaiah's diſſuaſives from this War, he anſwers him in the Figures and Moods of Barbara and Ferio, (terms in Logick) which ſignifie a barbarous ſmiting him▪ N. B. Had Micaiah ſo ſmitten Zedekiah, what a noiſe had been made of it by that bad King and his corrupt Courtiers? Jehoſaphat ſaw all this foul play, heard the Prophet's Propheſie, yet (as loth to break his taſh League) goes along with Ahab to the hazard of his own Life.
Remark the Second; Ahab durſt not truſt his Baal's Prophets ſo far, as to truſt himſelf in his own Royal Robes, but diſguiſes himſelf, and makes Jehoſaphat Generaliſſimo of both the Armies (ſaith Oſiander) pretending hereby to Honour the King of Judah, but indeed intending to ſave himſelf, and to elude Micaiah's Predictions, ver. 30. This he did (ſaith Grotius) becauſe he underſtood the Syrians chief aim would be to cut off Ahab, the only Author of the War, and ſo in truth Benhadad had commanded his Captains, ver. 31. As this was ſublime Ingratitude in Benhadad, principally to ſeek the Life of him who ſo lately gave him his Life, Chap. 20.33, 34. N.B. Ill was that Snake ſaved (ſaith Dr. Hall) that requites the favour of his Life with a Sting; and our Engliſh Proverb, [Save a Thief from the Gallows, and he will be the firſt to harm you,] was herein verified; So it was a ſordid Treachery in Ahab (ſaith Peter Martyr) to ſecure himſelf from harm (as he thought) and expoſe good Jehoſaphat knowingly to the utmoſt Peril: This is the right Character (ſaith he) of a wicked Man, ſo he may but ſave himſelf, he matters not what miſchief befals his Friends and Relations.
Remark the Firſt, upon the fatal Conflict; The Battle begins, and Jehoſaphat is miſtaken for Ahab, ver. 32, 33. he is furiouſly aſſaulted, and now ſees to his ſorrow, what an evil it was to be in bad Company, yea almoſt too late, had he not cried to God for help, 2 Chron. 18.31. and the Lord helped him. N. B. which precious Paſſage is not here, but is added by the Penman of the Chronicles, who relateth former Histories Recorded, but oft with advantage; the Syrians perceiving it was not Ahab, perhaps by his calling upon Jehovah only, and not upon Ahab's Idols, or however by a ſweet Providence of God (in whoſe ſight the life of his Saints is precious, Pſal. 116.15.) they turned away from him; Oh how good was God here!
Remark the Second upon the Conflict, is, The apparent Evidence of God's All-ordering Providence, even in things merely caſual and contingent, Deut. 19.4. [A man draws his bow at a venture, ver. 34.] neither knowing Ahab's Perſon, nor that God had doom'd him to Death, yet the Hand of Heaven carries the Arrow between the Joints of Ahab's Harneſs to his Heart, 2 Chron. 18.33. and ſurely his Sin now found him out, Numb 32.23. this Shaft was God's ſwift Meſſenger, to convey Death to a diſguiſed Debtor, &c.
The laſt Parts are the Conſequents of this Conflict.
Remark Firſt; Ahab now lays bleeding in his Chariot, ver. 35. N. B. Well might he now wiſh he were Micaiah in the Jayle: What Joy could he now have of his white Ivory Palace, ver. 39. built for pomp and pleaſure, while his black Soul was bleeding it ſelf out of his Body. The wicked have the advantage of the way (ſaith Dr. Hall) but the godly of the end; his blood is running out to pay Naboth his Arrearages, and at Evening he dyed. Joſephus ſaith without Book, that only Ahab was ſlain, all the Army eſcaped.
Remark the Second; Ahab's Death diſſolves the Army, ver. 36, 37. A Proclamation is made to ſcatter the Sheep, when the Shepherd was ſmitten according to Micaiah's Prophecy, ver. 17. What God ſpeaks with his mouth, he will fulfil with his hand, 1 Kings 8.15. nor ſuffer his faithfulneſs to fail, Pſal. 89.33. Micaiah had pawned the Reputation of a Prophet upon it, ver. 28.
Remark the Third; His curſed Carcaſs is carried in his all-bloody Chariot out of the Field to Samaria. The Chariot was waſh'd at the Pool, there the Dogs came to claim their Due, lapping up Blood and Water together (as Vatablus ſaith) after their nature, and the Tongues of thoſe Brutes verifie the Tongue of God's Prophet.
Remark the laſt is, Micaiah and Elijah are juſtified, Naboth is revenged, Ahab is judged and his whole Council of falſe Prophets, are all confounded, which is a ſufficient proof that Councils may err; and now, Zedekiah, [ware Horns] thou art the next Sacrifice, to expiate the Son Joram's Vengeance, for leading his Father Ahab into Ruine: The Lord is righteous in all his ways, &c. Pſal. 129.4. and 145.17.