Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Kings · Chapter 22
CHAP. XXII.
BVt they were three years without warre, &c.] That is, since the time that Ahab had dismissed Benhadad, but now judgement so long ago threatned, beginneth V. 1.to work. There being an opportunity of Iehoshaphats coming to visit Ahab, betwixt whom some affinity had been contracted, by his taking of Ahabs daughter Athaliah to be wife unto his sonne Ioram, he now meditates upon the going up to 1 Kings 8. 18.Ramoth Gilead, with an army to take it out of the Syrians hands, who had unjustly hitherto held it from him, contrary to his covenant made with him, when being three years before in his power, he upon such conditions let him go, as may appear ch. 20. And accordingly he moveth Iehoshaphat to joyn with him in this warre, who shewed all forwardnesse therein. 2 Chron. 18. 1. Iehoshaphat his contracting 2 Chron. 18. 1.of this affinitie with Ahab is first spoken of, and then how that after certain years he went down to Samaria, to Ahab; the vulgar Latin more particularly hath it, after two yeares, at whose coming he killed sheep and oxen very many, &c. and then perswaded him to go up to Ramoth Gilead with him. This good king therefore having already committed one errour, in contracting affinity with wicked Ahab, now by his flattery and kindnesse to him and his followers, is drawn into another, viz. to joyn with him in fighting against the Syrians, as being all one with him: for that he sinned herein, see ch. 19. 1, 2.
But whereas Ahab would have gone to this warre without seeking to the Lord V. 5. Iosephus.first, Iehoshaphat desireth him to enquire by a prophet, before they went forth, of the successe. Yet Iosephus saith, that this was not done till their armies were met at Samaria, and having received their pay from both the kings, were ready to march on. And if it were so, as priobably it was, for having heard by the Lords prophet, that this expedition should be to Ahabs destruction, they went on notwithstanding. Iehoshaphat was herein to blame also, as enquiring pro forma tantum, but intending to proceed howsoever. Some there are, saith Martyr, that lay another fault upon him, that he brake the league made by his father Asa with the king of Syria, to gratifie Ahab; and some lastly blame him for not bringing some P. Martyr.Prophets or Priests of his own with him, when hee came down to Samaria; with whom he might have consulted: for kings, saith Martyr, should alwayes have such about them, both to perform holy duties at their courts, and to advise with about things pertaining to piety. But to the first of these it may be said, that he was not tied by any league made by his father with an idolatrous king, and an enemy to the people of God. To the second, that Iehoshaphat knew not of this warre, when he took his journey to Samaria, and therefore brought no prophet with him, yet it is not to be thought, but that he had some priests attending upon him, who could not yet give answer to this quere, unles the Ephod had bin there, or some one, by whom God used to reveal his will and purpose, in doubtfull matters. And there are that justifie Iehoshaphat in his contracting of the affinitie aforesaid, because Ahab had repented, and he thinking it to be in truth, did not now take him to be one, with whom he might not joyn in affinitie, but thought it most convenient, for the setling of peace between their two kingdomes thus to do. And presuming upon this, that he had by repentance made his peace with God, he doubted not of the lawfulnesse of joyning with him in a just warre, such as this was, viz. for the recovering of a city belonging to Israel out of the hands of the heathen. But because this is censured, 2 Chron. 19. 1, 2. and Ahab is there called the wicked, and enemy to God, it is plain, that Iehoshaphat faulted, neither was he moved by any other consideration but in humane policie to joyn thus with Ahabs house, but the ill successe hereof may be a warning to all godly kings, that none of them ever do the like.
VponUpon Iehoshaphats motion to enquire, Ahab calleth together 400. prophets, V. 6.which most probably were those prophets of Baal, who did eat bread at Iezabels table, and escaped, when as many more, yea a greater number by 50. were cut off by Elijah. Yet Iehoshaphat doubtlesse thought them to be prophets of the Lord, because they used his name, and were brought before him as his prophets, for such he enquired after, and when he suspected them as consenting to flatter Ahab, he asked, whether there were not one prophet of the Lord more. And if they had not made a shew of being such, certainly this good king would never have heard them. Of these Ahab enquired, whether he should goe up to Ramoth Gilead, that is, Ramoth a city in Gilead belonging to the tribe of Gad, on the other side of Iordan, bordering upon the Syrians; and therefore it was a city, which Benhadad was most unwilling to part of all others that he held in the land of Israel; howsoever say, that he restored not this unto Ahab, because it was not taken away by his father, but had bin long before his time in the possession of the Syrians, & it was a city of refuge, and belonged to the Piestrs, being called Ramoth Gilead, to distinguish it from another Ramah, which lay in Issachar. And Iosephus saith, that it was taken from Amri Ahabs father, by the father of this Benhadad. But seeing the Syrians were mightier then Israel, and could raise farre greater armies, as may be gathered from the premises; what was it that Ahab trusted to, that he adventured to move war now against them? Ans. Both his good successe in two precedent battels, and the accession of Iehosh. army, who was a most mighty King. The false prophets answer a… with one consent, go up and prosper, for the Load wil deliver it into the kings hand.] Lyra. P. Martyr.Wherein Lyra and after him Martyr taxeth them for ambiguous speaking, like unto the Oracle to the king of the Epirots, Pirrhus, that went against the Romans; Aiote Aeacida Romanos vincere posse: and that to Chroesus, that if he passed over the river Haly, he should overthrow a very great kingdome, which might bee understood as well of his own, as of another man. But the answer of these false prophets was nothing like these, seeing they first spake prosperity unto him. 2. By the king, into whose hand it should be delivered was plainly meant Ahab, and not the king of Syria, because it was in his hand already. Iehosaphat not being satisfied with this answer, as one suspecting these of sycophancy, asketh after some other prophet of the Lord, or happily knowing by this time, as Pellican hath it, that they were no prophets of the Lord, but of Baal, although they used the Lords name, he required V. 7. V. 8, 9, 10, 11, 12, 13.a Prophet of the Lord indeed to be brought before him, who would give a true answer, upon which he might depend. Ahab said that there was one, but whom he hated, because he alwayes prophesied evill to him; yet at the importunity of Iehosaphat he was brought, and inquired of the messenger that went for him, advising him by the way to speak good, as the other Prophets had done; and Zedechiah especially, who made him iron hornes saying, with these thou shalt push the Aramites, no till thou hast destroyed them. But Michaiah nothing moved hereby, professed to speak only that, which God should put into his mouth. In that Ahab saith of Michaiah, that he never spake good unto him; some gather, that it was he as hath been before said, that in a disguise had threatned Ahab 3 yeares before, that his life should goe for Benhadads, whom he had spared. And therefore now he verily expected to heare the like again, from which he was most averse; being willing rather to rest in the counsell of such, as spake pleasing things to him, although to his destruction, then to heare one speaking the truth, whereby he might have been preserved. And yet, as Pellican and some others have it, he had twice before prophe…ed Pellican.good unto him, for they would have him to have been the Prophet, that told him, that the Syrians should be given into his hands; but because he once threatned …im, after that he hated him. So if the servants of God do not alwayes speak good unto the wicked, they are by them accounted, as never speaking good, and therefore Note. hated of them. The good king Iehosaphat hearing Ahab say, that he hated him because he never spake good unto him; thought that no just cause of hatred, because Prophets must speak what God putteth into their mouthes, be it good or evill; and therefore he said, Let not the king say so.] whereas Ahab spake of Michaiah, as if he were the only Prophet that remained, it is to be understood, that none but he was near, viz. as dwelling in Samaria, for Elijah was still living, and many Prophets more in Israel; but it is most probable, that he knew not where to find them, as being hid from the rage of Iezabel. Only by a singular providence Michaiah was preserved near unto him, and was endued with such courage, as that no fear could make him to hide his head, or to refreine from speaking against. Ahab in his wickednesse. And in that now, after his humiliation he saith, that he never spake good unto him; it appeareth, that Ahabs repentance was not true, but that he persisted in his wickednesse unto the end, seeing the Prophet would not certainly have spoken evill to him alwayes, but because he alwayes did evill.
Touching the iron hornes of Zedekiah, he imitated in this the true prophets of God, saith Lyra, who to move men the more, added unto the word which Lyra.they spake, outward sensible signes sometimes, as Ieremiah, a yoake put about his neck.
Michaiah being brought unto the king answered first, as the other false prophets V. 15.had done; goe up and prosper, &c. But uttering these words in such an ironicall manner, that it might easily be perceived, that he meant nothing lesse. Some hold, saith Martyr, that he spake thus, as a man, and lead only by his private opinion, it being not yet revealed unto him what to answer; as it was not to Nathan, when David first enquired of him about building a temple: others, that he spake by way of wishing, but he preferreth the first, as truest. For an irony is not perceived so P. Martyr.much by the words spoken, as by the manner of speaking; as when Elijah said to Baals prophets, cry a loud, surely he is a God, &c. The unanimous consent of 400, did nothing move Michaiah to goe against the truth, as it ought not to move us, that many hundreds sometimes assembled in councell by the Pope or wicked Rulers, have consented together to determine falshoods; for if there be but one only that … speak the contrary in the word of the Lord, it is rather to be embraced, then the consenting determinations of many hundreds speaking against it.
The King said unto him, how oft shall I adjure thee, to speak nothing but the V. 16.truth, &c.] Here it is manifest, that Ahab well perceived that Michaiah had hitherto only repeated the words of the false prophets, and not spoken any thing a… from the Lord, that they might ground upon; for when any prophet did so, he used to say, thus saith the Lord.] wherefore, he adjured him to tell him the truth, whatsoever it was; and not to delay him with his mocks. For he apprehended him speaking, as if he had said, seeing you would have me say, as these 400 prophets; I say so too, but your expedition shall be never a whit the more prosperous for this. Whereas he speaketh of adjuring him often; Martyr thinketh that he did it once, but then the prophet had his vision, which he by and by declareth; for as he was coming, it seemeth that it was not revealed unto him, in that he said, whatsoever the Lord shall speak unto me, that will I say. Being for a while then taken up with the vision, he did forbeare to answer the king, although he happily adjured him once or twice in that time to speak. Wherefore he said now again, how oft shall I adjure thee.] The vulgar Latin leaveth no doubt at all here; rendering it, [iterum atque iterum, adj… te.] But in the Hebrew it is, as before; the meaning yet happily being, as the Latin translation hath it by an Hebrew Idiom: the Septuagint, foreign, but transl. Ald. foreign.
Then he said, I saw all Israel dispersed, &c. as sheep having no shepheard, &c.] Mystically V. 17.the death of Ahab was by this vision set forth, and the flying of his people before the Syrians, as overcome by them. For the king was their shepheard, of whom it is said, that they had none; that is, because he was wounded deadly, and could lead them no more, the army was the sheep scattered on the mountaines, when they fled upon those montanous places of Ramoth, and they were chased by their enemies the Syrians, and they were bidden to return home, when by proclamation thus much was said, v. 36. Iunius rendereth it in the future tense, vidi omnem Israelem dispersum iri.] But whereas it is said, Let them return home in peace; a question is moved, how it could be said thus of a people overcome, many of them being cut off, as was noted before, upon ch. 20, 38, 39, &c. Innius saith, letting Junius. Omissa belli cogitatione. Pellican. Lyra.passe all further thought of warre; Martyr, the people did not now perish, but Ahab onelyonly; so likewise, Pellican, Lyra, &c. therefore saith Lyra, when it was threatned, ch. 20. Thy life shall goe for his life, and thy people for his people; it is not said, the life of thy people, but thy life only; and the people for his people, by being made shamefully to flye, terrified, and dispersed. If it be understood according to the exposition going before, upon ch. 20. although many were slain with Ahab, the rest might be said to return in peace, because the death of Ahab being knowne, against whom only the Syrians fought, they pursued not his army flying, but let them goe, as if they were no longer enemies to them; so that although whilst they were in battell, they went by the worst, yet now all fighting being at an end, they returned as in a time of peace, every man to his own place.
Ahab hearing this was offended, as presently apprehending the meaning, and V. 18.said unto Iehosaphat, did not I tell thee, that he never prophesieth good, but evill unto me? Thus perswading the good king, that he prophesied not truly, but out of malice against him so Lyra. And hereby Iehosaphat was also lead, to the endangering of Lyra.his own life, which was another fault in him, as Martyr noteth; and Ahab by the P. Martyr.judgement of God was carried on headlong against the knowne truth to his owne destruction, who might happily, if he had harkened to the Prophet, have escaped Note. longer. But by this it appeareth, that Gods threatnings shall take effect, and rather then not, the wicked shall be authours to themselves of their own ruine.
Again, Michaiah said, heare the word of the Lord, I saw the Lord sitting upon V. 19.his throne, and all the hoste of heaven, &c.] The meaning is, that he saw him in some similitude thus represented to his phantasie, as Esai. 6. it is likewise said, and by Amos, for no man can see God and live; but in some representation to inform him in particular of that which is to be revealed unto him, seeing God is a spirit and infinite. When Michaiah saw this is uncertaine; but most probably it was, whilest he stood to prophesie before the two kings, as Steven, when he stood before the councell Acts 7.saw the heavens open, and Iesus standing at the right hand of God, and then he heard the words of the Lord, and of the evill spirit, which follow the eare of his mind, no audible voice being uttered. There was a representation made to Michaiah of Gods sitting upon his throne, and all the host of heaven standing about him on the right hand, and on the left.] Per Anthropopatheian, for God properly sitteth not, neither hath the right hand or left, as men; but herein he applyeth himselfe to our understanding, as also in his consulting with them, which followeth, v. 20. Who V. 20.shall deceive Ahab, that he may goe up and fall at Ramoth Gilead, &c. For in saying thus, he did but as our Lord afterwards consulted with Philip, how he should doe to feed the people that followed him in the wildernesse, who knew well enough before he asked, what he would doe, For God needs no counsellours, which argueth want of understanding, but he said thus, to shew that all his doings are guided by counsell, and so shall certainly attain their end propounded. And in shewing himselfe sitting upon a throne with his host about him, he gave the kings to understand his supream power over all earthly Princes; they sate each one upon his throne, but here was a throne of farre greater Majesty, ruling over all, and judging other thrones at his pleasure, and having about him an hoste sufficient to execute his will, whatsoevever it should be. In saying that this hoste stood on his right hand and on his left, it is not meant that they were good and evill Angels; for it was only the hoste of heaven that stood thus, and to stand on either side to minister to the Lord, as here is meant, is an honour, as is intimated by the saying of Christ to the two sons of Zebedee, to sit on my right hand and on my left is not mine to give, but my Matth. 20. 23.Fathers.
The evill spirit then, which is said to have come forth and stood before the Lord, V. 22.is none of that hoste, but Satan, who appeareth sometimes amongst the holy Angels, as a jaylour or hangman, at the court to execute the kings will. For although he be not here called an evill spirit, yet because he said he would be a lying spirit in the mouth of Ahabs prophets, we may certainly gather, that he was none of the heavenly hoste, to whom lying agreeth not, but the devill, who also came and stood amongst the good angels, Iob. 1. 6. and is said to have been a lyer and murtherer from Joh. 8. 44.the beginning.
This lyer then was he, that said, he would be a lying spirit in their mouth, which V. 22.the Lord also bade him do and prevail. VponUpon this a great question ariseth, whether Qu. God be not then the authour of sin, seeing he biddeth the evill spirit, to cause Ahabs prophets to speak lies, which to do was sinne both in him and them? To this Theodoret and Procopius and after them Tostatus answer, that Gods bidding Theoderet. Procopius. Tostatus.here is to be understood of nothing else but his permitting him, that was ready enough and offered without bidding, to do it, as the thing, that he longeth always to be practising. If it shall seem that his bidding and promising successe, seemeth to imply more then a permission, for no judge doth so commit a male factour to his executioner, but charging and commanding it to be done. It is answered, that this circumlocution is made onelyonly to set forth the certainty of Ahabs destruction, and the means of effecting it, as surely, as if God, who hath all power and cannot be frustrated in any designe of his, had commanded it thus to be done. How farre forth god worketh in sin, see my exposition on Rom. 9. The conceit of R. Solomon here, that this spirit was the spirit of Naboth is vain, and therefore well rejected by Lyra, because it belongeth to the evill spirit to utter lies, by the mouth of false prophets, and not to the spirits of the just, such as Nahoth was. Of which, and of the souls of the faithfull departed out of this life, that they wander not about upon earth, but that such apparitions are diabolicall delusions, see Martyr more largely upon this place.
Zidkiah one of the false prophets and a chief, as it seemeth amongst them, took V. 24.it most heinously, that he, who had expressed himself not onelyonly by word, but by signe, should now be accounted a lyar, and therefore he smote Michaiah on the cheek. Iosephus saith, that he added two arguments to disprove the prophesie of Michaiah; first, because Elijah had fore-told, that the dogs should …ick Ahabs bloud, where they had licked Naboths, that is, in Iezreel, which was farre from Ramoth Gilead. Secondly, because he had smitten Michaiah with his hand, and yet it withered not, as it would have done, if Michaiah had been a true prophet sent of God, seeing the hand of Ieroboam being but stretched out against a prophet of God, withered immediatly.
Michaiah guided by the spirit, replied; Behold, thou shalt see the day, when thou V. 25. P. Martyr.shalt go from chamber to chamber, to hide thee.] Which was, as Martyr saith, according to some, when Ahabs sonne returning from the warre after his fathers death, sought to slay him, and yet he could not so escape neither; according to others, the kings friends sought him to kill him for his vain prophesying, whereby he had stirred up the king to hasten to his own ruine.
Then Ahab said, take Michaiah, and carry him back to Amon prince of the V. 26.city, &c.] By this it seemeth, that Michaiah was in prison before, ever since be threatned Ahab with death, for letting Benhadad the king of Syria go. Thus also Iosephus saith, and that when the king sent for him, he was fetcht out of prison to come before him. And now Ahab being offended at his prophesying, sendeth him Josephus.thither again, and biddeth to feed him with a little bread and water, to sustain his 2 Chron. 18. 20.life, that he might be preserved unto greater misery at his return, and yet be kept hungry all that time: for which, this little bread and water, is here called bread and water of affliction. For [Ioas the kings sonne] which was one of them, to whom Michaiah was sent back, the vulgar Latin hath [Ioas the sonne of Amaleck] rendring the word foreign as a proper name; and this seemeth to be best, both because if Ioas had been the kings sonne, he should have been named first, as the chief, and because of a Ioas sonne to Ahab, we reade not afterwards, but onelyonly of Ahaziah and Ioram. Yet the Septuagint render it also the kings sonne, and Iunius, Martyr, &c.
Michaiah nothing danted by his punishment and the kings threats implied, V. 28.when he should return in peace, answered, If thou return in peace, the Lord hath not spoken by me] adding moreover, [Hear all ye people.] As if he had said, mark what I say, and if it falleth out accordingly, know these to be all false prophets, and me to be the true prophet of the Lord. For when that which a prophet threatneth cometh to passe, he is approved to be a true prophet of the Lord, if there be an adverse party promising the contrary, as also it was in the dayes of Ieremiah, Jerem. 28.when Hanani prophesied against him, and in the dayes of Moses, when Chorah conspired against him. For out of this case sometime the prophesying of true Prophets hath not taken effect, as when Esay prophesied the death of Hezekiah, and Ionah the destruction of Niniveh within 40. dayes; and contrariwise the prophesying of a false prophet may come to passe, as the case is put Deut. 13. and then a false prophet may be known onelyonly by this, that he seeketh to set up idolatry.
The two kings, not withstanding the threats of the Prophet, go up to Ramoth V. 29, 30. P. Martyr.Gilead, and there the king of Israel useth a policie, according to Martyr, to frustrate the prophesie of Michaiah, viz. by changing his habit, and entering into the battle like a common souldier. For he conceived, that not the souldiers, who went with him, but he alone should perish, according to this prophesie, but being disguised he should by no means be known to the enemy, and so hoped to escape. Others, he saith, suppose, that he heard that Benhadad had bent his forces against him onelyonly, therefore he would not be known, but Iehoshaphat not being so much hated of him, might safely enough be in the battle in his kingly ornaments: and some, that he did thus for honours sake unto Iehoshaphat, and that both the armies might be as one fighting under one king, that their forces might be the more united, but the first or second seem most probable.
Howsoever, by this means Iehoshaphat was endangered, when the captains of V. 32.the chariots did bend all their forces against him, as they were commanded, supposing him to be the king of Israel, against whom alone they were bidden to fight, untill that by his crying out they perceived that he was not the king of Israel. 2 Chron. 18. 31. it is said, that He cried and the Lord did help him. Whereby is intimated, that he cried to the Lord, and hereby the Lord made the Syrians to understand, that he was not the king whose life they sought, that they might cease from pursuing him, and this was doubtlesse by making them to gather from his calling upon the Lord, that he was not Ahab, seeing he was not a worshipper of the Lord, but of …ols. But why did Benhadad, whom Ahab had formerly saved, when he was in his power, thus earnestly seek his destruction? R. Solomon, whom Lyra Lyra.followeth, saith, he had secret intelligencers, who informed him of Michaiah his prophesie, and therefore he conceived, that Ahab being cut off, this battle would soon be at an end, and that he might not escape, he thought it necessary not to let his souldiers fight against the whole army of Israel indifferently, but to command them to joyn all their forces together against Ahab alone, lest while they were busied in fighting against others he should escape. Pellican yieldeth none other reason, Pellican.but the providence of God, which he makes the mightiest kings and all men to serve, although they know it not. For as if the king of Syria had been particularly directed by God, he gave this charge to his captaines against Ahab; and thus also a righteous king, whose life was endangered, was saved, the Lord contenting himself onelyonly to put him in fear of death for his chastisement, for joyning with a wicked king in fight, and before that in affinity and amity. Martyr also resteth, onelyonly P. Martyr.in this of Gods providence, and certainly that of the Rabbin is onelyonly a conjecture; and to ascribe it wholly to the divine providence, is to attribute more to God, and to make his working in mens hearts the more admirable; then to yield a reason, whereby Benhadad was moved to give this charge. Yet besides the divine providence working secretly, Benhadad certainly had his reason, viz. to be revenged for the shame, that Ahab had put him to, when he had been three times before beaten by him, and specially the last, to the compelling of him basely to beg for his life, and to yield to ignoble termes, that it might be spared. For disgraces do work more upon a naturall heart to stirre up to revenge, then the very saving of life to be thankfull. Whilest Gods providence wrought to the saving of Iehoshaphats life, who was most exposed to danger; Ahab, who thought himself by the changing of his habit out of danger, was accidentally wounded unto death, by an arrow from a Syrians bow; to shew, that no policie can save him from death, whom V. 34.for his sinnes God hath adjudged to it, or keep the predictions of God from taking effect. So Pharaoh king of Egypt laboured in vain to keep the Hebrews continually Note. under who, he understood by prophesie, should be the ruine of his country; and Iosephs brethren to keep him from rising, which God had fore-shewed; & Saul to keep David from being king. Thus Ahabs threats against Michaiah were at an end, as afterwards Iulians against Christians, who threatned, that at his return from an expedition against the Persians, he would root them all out, but he also was slain by a dart in that warre, which wounded him mortally, it being not known from what hand it came. Josephus saith, that he who wounded Ahab, was Amanus Iosephus.by name, one of the servants of Adad, for so he calleth Benhadad, Then he commanded the driver of his chariot to drive him out of the battle, but he abode still in the field that his army might not be discouraged, till the going down of the sun; at what time, his strength being spent by the aboundance of bloud which ran from him, he died. Thus Iosephus; who also saith, that the arrow pierced him to his lungs, not without ground from the sacred history. But whereas he saith, that Ahab told Iehoshaphat, that he had before committed Michaiah to prison for prophesying against his going up to Ramoth Gilead, is an addition boldly made of his own head.
For the time when Ahab died, it is said to have been in the evening but 2 Chr. 18. V. 35.34. He stood in his chariot untill the evening, and died at the going down of the sun. And here it followeth, about the sun-setting proclamation was made, that every V. 36.man should return to his city, &c. that is, immediatly after his departure; which must therefore needs be some what before the sun-setting. And thus both parts of Michaiah his prophesie were fulfilled; Ahab, the shepheard fell, and the people, that followed him to warre, were scattered as sheep, and bidden to return home in peace: seeing they were neither beaten home by the Syrians, not pursued by them in their return. And the prophesie of Elijah was fulfilled, when his bloudy chariot being washed in the pool of Samaria, the dogs licked it: for how the prophesie, that in the place, where the dogs licked Naboths bloud, they should lick Ahabs also, was thus fulfilled (seeing Naboths was licked in Iezreel, this mans in Samaria) was before shewed in explaining that prophesie: although Iosephus to prevent this doubt, saith, that it was done at the pool in Iezreel.
What Ahab did more, and the ivory house which he built, and the cities, are they not written, &c.] The bookes of the Chronicles of the kings of Iudah and Israel, V. 39.wherein these things are said to have been written, are not now extant, neither were they any part of the sacred history, which was written by divine inspiration, that we might believe, but onelyonly annals of those kingdomes, as there be almost of all others.
The history of the kings of Iudah being hitherto intermitted, from ch. 15. 24. all but so much as concerned Iehoshaphat joyntly with Ahab, is now entred upon again, V. 41. 2 Chron. 20. 31.v. 41. Iehoshaphat the sonne of Asa began to raign over Iudah, the 4. year of Ahab, &c.] A good sonne of a good father, but yet as he was not, so neither was Iehoshaphat without his faults, he hearts of them both were upright, and they did that which was right in the sight of the Lord, and both took away the masculine whores in the land, but the sonne exceeded the father, in that he suffered none to remain. Yet some, saith Martyr, think that Asa took them not all away, because he was prevented by death. Their faults were, that they suffered the people to sacrifice in the high places, and as the father in his need entred into a league with the king of Syria an idolater, that he might help him against the king of Israel, so the son made a league with the idolatrous king of Israel, Ahab, and holp him against the king 1 Kings 15.of Syria. What the high places were, and the masculine harlots, see before, upon the history of Asa, and how the son excelled the father in that he repented, when he was reproved for his league with the wicked, 2 Chron. 19. but the father was wroth when he was reproved, and put the prophet in prison.
The history of Iehoshaphat here briefly delivered, is more largely set forth, 2 Chron. 17. 1. only it is here said, when he began his reign, which is not there, viz. 2 Chron. 17.the 4th. year of Ahab, and at what age, viz. 35. and how long he reigned; viz. 25. and what his mothers name was: viz. Azubah the daughter of Salai.] Yet all this is set forth, 2 Chron. 20. 31. and also some more of that, which is here briefly said of him, unto which more is added towards the end of his reign. For the time set forth by Ahabs 4th year, it may be doubted, seeing he reigned 22. and therefore Iehos. 18. with him, and yet Ioram, betwixt whom, and Ahab came Ahaziah, began the 18. Iehosaphat; 2 King. 3. 1. Sol. Ahabs 4th was even then at end, and his 22 not compleat, and Ahaziah reigned, together with his father so long, that although he dyed not till the second year, yet it was the same, wherein his father was slain. In the Chronicles then is set forth the full history of Iehosaphat, this briefe in the Kings, and his going forth with Ahab to warre against Ramoth Gilead, not being omitted.
And here he is said first to have confirmed himselfe over Israel, the vulgar Latine invaluit contra Israel.] The meaning is, that his kingdome soone after his comming to it grew farre mightier then that of Israel. And how this V. 2.was is shewed, v. 2. he placed souldiers in all the cities of Iudah, &c. and thus hee strengthened them after the manner of Rehoboam, 2 Chron. 11. 11. Neither did his might consist in this alone, but he laid a better foundation, then the king of Israel, for he walked in the wayes of David his father, and trusted not in Baal, but in V. 3, 4.the God of his father, and so God was with him, &c. And from the people of Iudah he had many gifts given him, and waxed very rich and glorious; And he took away V. 5. V. 6.the high places and groves out of Iudah.] Contrary to this it is said, ch. 20. 33. They took not away the high places, for the people had not yet directed their heart to the God of their fathers.
But the like contradiction to this hath been reconciled before upon ch. 14. 3. unto which it may be added, that the fault was not in the good king, that any high places stood still, but in the people, who are said not to have taken away the high places, because their hearts were not right. The king was reputed to have taken them away, because he endeavoured and gave order, that it should so be done; but the corruption of the people permitted it not, they were so wedded to their old customes, and without his subjects and officers, how can a king actually perform any such great work? in such cases he must rather wisely beare with the people, then strive against them to the endangering of the whole kingdome.
And in the third year of his reign, he sent of his Princes Benhail, &c. to teach in the cities of Iudah, and with them Levites and Priests.] These words do shew, that V. 7.not only Levites and Priests were sent to teach the people, but also some Princes; whereas it is conceived by Expositours generally, that these Princes went not forth to teach, but by their authority to move the people the more to obey the teaching of the Priests and Levites, and to come to hear them. Only Tostatus, as the Tostatus.words doe sound, saith, that other men being not of the tribe of Levi, who had learning, might also teach in those dayes. But because of hereticks, the office of teaching since was by Christ tyed to certain men, who are particularly called hereunto. And Sallianus following him instanceth in the prophets which taught, who were not of the tribe of Levi. I hold with the common stream of interpreters, that it is not meant that these Princes were sent out to teach in their own persons, but by those whom they carried with them, to make which plain, Iunius rendreth the Junius.words thus. He sent with his Princes, &c, these Levites I say with them. Although the Hebrew text, I confesse, will not beare this translation, because it is not foreign but foreign but yet the word following, [to teach] wil bear this translation; for the teaching, that is, that they might see them taught. For the Priests lips must Mal. 2. 7.preserve knowledge, and they must enquire the law at his mouth, saith the prophet, and if any, that were not of the tribe of Levi taught, it was not, because it was free for any that had learning so to doe, but because they were extraordinarily stirred up by the spirit of prophesie, so as we never read of many Princes, but of some rare ones onelyonly, as David and Solomon; and therefore here being many named together, it is not probable, that they were such, but onelyonly godly Princes, like Theophilus, whom the king thought fit to send out for the furthering of the teaching. And it is to be noted, that they taught only out of the book of the law of God, not mixing any other herewith as grounds of their teaching, as traditions or decrees of Popes or Councels, or Legends, as the Popish doe. And they went about teaching V. 9.in every city, where all both men and women might come together to heare and learn the will of God, as it alike concerned them all.
Now the king sent these men out to teach, as is to be conceived, because the people were so addicted to worship in high places, that it being made by this means to appear unto them, how contrary this was to the law of God, who appointed one place only for sacrifice, they might be brought, if it were possible, to consent to beat them down, and to leave all their old superstition. And howsoever this succeded not, for some sacrificed in the high places still, as was shewed before, yet this godly endeavour of Iehoshaphat wanted not a blessing, for the fear of the Lord fell upon V. 10.all the kingdomes of the earth round about Iudah, so that none durst warre against him. But contrariwise, the Philistines and Arabians submitted themselves to become tributaries V. 11.to him, bringing him great gifts.
They seing him to grow so mighty, saith Pellican, and so good a king, thought Pellican.that they could not better provide for their own safety, then by putting themselves under his protection, and making themselves tributaries to him. Tostatus thinketh, Tostatus.that by some warre made by Iehoshaphat upon them not here commemorated, they were brought to this, but the text speaketh plainly to the contrary, that it was by the fear which fell upon them from the Lord, when Iehoshaphat lived quietly within his own kingdom. They were formerly made tributaries by David, and how they were since exempted we doe not read, only it is probable, that when in Rehoboams time the kingdome was weakned by dividing, they adventured to withhold there tribute, and likewise in the dayes of Abijah and Asa, who had warres with Israel. But now fearing the forces of Iehoshaphat, they thought it not safe to withhold their tribute any longer, and therefore they payd it, and sent gifts also, that no offence might be taken at their former neglect. And by this meanes Iehosaphat V. 12.grew also more wealthy and mighty, so that he erected strong and goodly buildings in Iudah like towers, that if the enemy should come into the city, saith Lyra, they Lyra.might thence be fought against and slain, and he built walls about his cities. Neither did he so only, but also placed garisons in them, v. 19. And besides this, his forces V. 14, 15, 16, 17, 18.are set forth to be wonderfully great, even 1160000 under five Captaines, Princes of Iudah, which were alwayes at hand in Ierusalem, that is, waiting by turns there monthly, saith Lyra. But seeing their number was so great, that if they had been divided into 12 parts, there must alwayes have been near 100000 at Ierusalem, which were too many to attend alwayes upon any one king in the world, I hold rather with others, that the Captaines and some of this company attended continually upon the king, the rest being at hand and ready to come also for his service, whensoever the king would.
And this is the meaning of these words all these were at the kings hand.] Neither is it to be thought as Pellican hath it, that so great a number of men were kept only V. 19. Pellican.for warre, but that they were registred and mustered sometimes, the following of their particular vocations & businesses, not being in the time of peace much interrupted hereby. But it is not to be conceived, that al these forces were in Iudah alone, but in Iudah and Benjamin, of which two tribes his kingdome consisted, but Iudah only is named, because it was commonly called the kingdome of Iudah; yea it is expressely said, v. 17. that Eliadah and his men were of Benjamin, although in the vulgar Latin Benjamin be not mentioned. If we compare these numbers with those of Asa his father ch. 14. 8. it will appear, that they farre exceeded them, for they were but 300000 of Iudah, and 280000 of Benjamin. Wherefore the more a Prince excelleth in godlinesse, the more by farre will God make him to excell in Note. riches, power, and glory, that every christian king may be stirred up to seek to promote Religion in all parts of his kingdom to the uttermost of all his power, as Iehosaphat did.
And hitherto chap. 17. the history of Iehoshaphat joyning affinity with Ahab, and helping him in his warre at Ramoth Gilead against the Syrians, set forth chap. 18. hath been already explained. Now Ahab being slain in that warre, Iehoshaphat, 2 Chron. 19.howsoever in great perill of his life also, yet was so preserved by that God, whom he served, that he returned to Ierusalem again in safety and peace: the Syrians, whom he had justly provoked against him by his part-taking, being held from attempting any thing hostile against him. But Iehu the sonne of Hanani a prophet, V. 2.was sent of God to reprove him at his return, for helping the wicked, for which he told him, that he was worthy to bear the heavie wrath of God, but forsomuch V. 3.as good things were found in him, and he did from his heart seek the Lord, it was with-held, and this his sinne was pardoned, as it must needs be understood. Wherefore Note. in uprightnesse of heart to seek to glorifie God, and to beat down that which is against his glory, is so highly accepted of before him, that therefore in mercy he passeth over and pardoneth that which is done amisse, being notwithstanding to his servants a protectour and saviour in time of greatest dangers, that we all may be stirred up to seek zealously Gods glory, as Iehoshaphat did.
When the King had been thus reproved, but yet for his seeking of the Lord V. 4.and the beating down of idolatry approved, he renewed his care for the Lord, and went forth from Beersheba even to mount Ephraim, to bring them back to the Lord.] That is, according to Pellican, from one end of his kingdome to the other. And Lyra Pellican.saith, that Beersheba was furthest south, and mount Ephraim north, which although it belonged to the kingdome of Israel, yet he held some cities thereof, as being formerly taken by his father. For as weeds being destroyed, will grow again, and therefore must again be weeded up, that the ground may be kept clear; so idolatry being beaten down in the kingdom of Iudah, began, it seemeth, to grow againe through a pronesse, that is in naturall men thereunto, especially if there be any to bear them out herein, or they be joyned in friendship with idolaters, and converse amongst them, as the subjects of this kingdome now did: for they were in league with the Israelites, and joyned with them in their wars, and navigations, as is afterwards shewed; and they had amongst them an Athaliah, the daughter of an idolatrous king and queen, Ahab and Iezabel, who was maried to Iehoshaphats sonne, upon whom they might bear themselves, and so waxe the bolder to return with the dog to their vomit. But the good king Iehoshaphat perceiving this, went out again to visit his uttermost parts, and to beat down regrowing evill.
And he set Iudges in all defenced cities of Iudah] to do justice to every one that V. 5. V. 6.was wronged, or had any grievance in civill matters, and he did most godly charge them to do, as those, that exercised not their own but the judgement of the Lord, and expected therefore to be called to account, that is, having no respect of persons, V. 7.nor receiving bribes to be moved to go out of the way of justice hereby, v. 8. Also in Ierusalem Iehoshaphat set Priests and Levites, and Princes of families, &c.] V. 8.The Iudges before spoken of, were placed in all cities to judge common matters, saith Lyra, that the people might not be forced to travell farre for judgement, and Lyra.these at Ierusalem to judge in causes more difficult, both in things pertaining to the Lord, and to the king, and therefore the Iudges were both spirituall and secular, and of either sort there was a president; of the spirituall, Amarias the high priest, over things pertaining to the Lord, and Zabudias, a prince in Iudah, of the secular, V. 11.in things pertaining to the king. And this placing of the highest court of judgement at Ierusalem, in cases most intricate, was grounded upon Deut. 17. 8, 9.
After these things so worthily done by Iehoshaphat, that it might appear the 2 Chron. 20.more, in what high account he was before God, many enemies were suffered to come against him, uniting all their forces together, for the destroying of him and his kingdome, viz. the children of Ammon, and of Moab, and some beyond the Ammonites, as Iunius reades it, and v. 2. makes it plain, where it is said, there V. 1.cometh a great multitude against thee, from the places beyond the sea, that is, the dead sea, and from Syria; although the words may be rendred, and are commonly, the children of Ammon and Moab, and with them of the Ammonites. These then that came with them were Syrians, who most probably were willing to take this V. 3, 4, 5.opportunity to be revenged upon him for his helping Ahab against them, and as V. 3, 4, 5.appeareth v. 10. Edomites. Lyra saith, and that most probably, that by the last Ammorites, v. 1. are meant Idumeans, who came under their colours. And this he had from Ierom, lib. de Hebr. quest. saying, that they disguised themselves and put on the habit of Ammonites, because they were ashamed otherwise to fight against the Israelites, being their brethren, or rather because they feared Iehoshaphat if they were known, as being tributaries to him, although to get free they now joyned with the Ammorites against him. Iehoshaphat hearing of them at the first feared, but then he did flye to the Lord by prayer, and fasting, assembling all Iudah together to seek the Lord, his prayer also which he made, is set forth v. 6, 7, 8 &c. The V. 6, 7.enemies remaining in the mean season at Engaddi, which is a place near unto the dead sea, v. 2. He grounds his prayer upon the power of God, and his interest in speciall in his people, and former gests towards them, and his promise when the Temple was built by Solomon. And all Iudah is said to have been present with their V. 13.wives and litle ones, to move the Lord to compassion the more, seeing, if hee did not help, not onelyonly the men, but this weak multitude also, whom all are wont to commiserate, would be in danger of destruction. The Lord being thus sought, deferred not to give a comfortable answer, for Iehaziel the sonne of Zachariah, &c. V. 14. 15.being stirred up by the spirit of God, prophesied victory unto them without their fighting, which was meant, when he said, fear not, the battell is not yours, but the Lords. And he telleth them what way the enemies will come, viz. by the rock called Ziz, and they should find them at the brook of Ieruel; this rock, saith Innius, was V. 16. Junius. Hugo Card.between the wildernesse of Tekoah, and the wildernesse of Ieruel. Hugo saith, that Ierom de Hebr. qui, affirmeth the place to be called by both these names from the event, the terrour of the Lord striken into the nations about, by that which was done here. For Ieruel saith the glosse, signifieth the terrour of God, and Ziz, a cauldron or pot, because in this place they were cut in pieces and made meat, as it were, for the pot.
When Iehoshaphat and the men of Iudah heard this, they worshipped, and the V. 18, 19.Levites sang praises unto God, as if the victory had been already obtained.
The next morning they went out by the wildernesse of Tekoah, and then Iehoshaphat V. 20.exhorted them to trust in God and to believe his prophets, which he spake for their sakes, that were pusilanimous, least any not believing should flye away. And for so much as the victory was promised without their fighting, Iehoshaphat thought it fittest to proceed with singing praises to God, and so the enemies were V. 21.moved to fight one nation against another, Ammonites, and Moabites against the Edomites, till the place was all filled with dead carcases, so that Iudah had nothing to doe, but to take and carry away the spoyles, which they did 3 daies together, and that the 4th day the whole congregation blessed God in such manner, that the V. 27, 28.place was from hence called alwayes after, the valley of blessing.
Here because no mention is made of the Syrians, some think that there were no Syrians in this battell, but Edomites onelyonly, with the Ammonites; and whereas it is said before, that this armie came from Syria, that by Syria there the whole tract of ground containing mount Seir, and Syrians is to be understood; but for so much as mount Seir is no where set forth under this name, it is to be thought either that Syrians and Edomites were in this company, according to Iunius, but the Syrians happily being but few, were no more spoken of. Whereas v. 22. it is said God turned their ambushes against themselves.] The meaning is, that they did not purposely fight one against another, but they that were laid in ambush against Iudah▪ when their own armie came on; God disposing it so that they came before their time, thinking them to be enemies, fell upon them, and slew them, who it seemeth, were that part of the armie, which consisted of Edomites. And when the rest being Ammonites and Moabites, saw what they had done, they quarrelled about it amongst themselves, and fought one against another, till few or none of all that great multitude remained alive.
For the cause of these peoples coming against Iehoshaphat, none is here assigned, but Sallianus will have Iehoshaphats helping Ioram against Moab spoken of, 2 King. 3. the cause of their coming, and Ammonites being confederates, might easily be drawn to come with them, and Edomites, that if Iehoshaphat had been overcome, they might have been freed from his obedience. But seeing v. 35. Iehoshaphat is said after this to have associated himself with Ahaziah, who died before Ioram was king, it is plain, that as it is placed, so that expedition against Moab was after these things. None other cause then can be assigned, but on Gods part to try Iehoshaphat, and on their envie at his prosperity and great power and glory for which they might fear, that he would ere long bring all the nations about under his obedience.
And when Iehoshaphat was come again to Ierusalem, they did the like in the V. 27, 28.house of the Lord with instruments of Musick. As for the nations about, when they heard of it, they were taken with a feare, which kept them alwayes after V. 30.from banding against Iehoshaphat, so that from thence forward he lived alwayes in quiet. v. 31. is the same with 1 King. 22. 41. &c. unto v. 34. where the rest of V. 34.Iehoshaphats acts are said to be written in the words of Iehu the sonne of Hanani, who wrote the Book of the Kings, 1 King. 22. 46. in the Book of the kings 1 Kings 22. 46.of Iudah.
There was then no King in Edom, &c.] This is here commemorated, that it V. 48. 2 Sam. 8. 14.might appear, that the Edomites were kept under ever since Davids time, till after the death of Iehoshaphat, who sought the Lord. For when Ioram his sonne reigned, who was an idolater, and murtherer of his own brethren, as is shewed 2 Chron. 21. 4. 6. they revolted from his obedience, 2 King. 8. 20. neither could they be subdued any more.
Here it is also recorded, that Iehoshaphat made him ships to go to Ophir for gold, V. 49. V. 50.but they were broken in Aziongaber, and that Ochosias the king of Israel, the wicked sonne of wicked Ahab, spake to him, that his servants might go with his, but he would not. 2 Chron. 20. 35. Iehoshaphat is said to have made friendship with 2 Chron. 20. 35.Ochosias, and to have been partner with him in making ships to go to Tharsis, and that they were made in Aziongaber. But Eliezer a prophet threatned him, because he joyned with Ochosias, that they should be broken, and they were broken and went not.
Where Aziongaber lyeth, see before 2 Chron. 8. 17. viz. in Edom. Which argueth, that the Edomites were yet under the kings of Iudah; and from hence it may be gathered, wherefore it is said v. 48. that there was no king in Edom, but a deputie to govern in stead of a king, viz. to declare, how it came to passe, that Iehoshaphat built ships there, it was part of his dominions, and a place most fit for the purpose, as appeareth by Solomons doing the like before, to send also to Ophir; the description whereof, see upon 2 Chron. 9. And it is said here that there was no king in Edom, that we might know the first revolting of the Edomites from the obedience of the kings of Iudah, to have been occasioned by their wickednesse.
For in Iehoshaphats time they continued subject, although even then they were permitted to have a king, as appeareth 2 King. 3. But when Ioram his sonne reigned, who was an idolater, they revolted, and could be brought under no more. 2 King. 8. 20. But seeing these ships were made to go to Ophir, how is it said, 2 Chron. 20. 35. to go to Tharsis? For the clearing of this, see upon 1 King. 10. 22. the like said of Solomons navie. Tarshis was a place in Ophir, although some say, that they were as farre asunder as the East and West. But against this maketh, that, this being granted, the same navie could not have gone to two places so farre distant, in the three years there spoken of, and it had been no point of wisedome to carry about treasure gotten in one place to another so remote from it; and lastly, although the West India be famous for gold, yet the East is not, as is well known at this day, but for pepper and other spices; wherefore it is best to rest in the first.
Whereas it is said that he would not be partner with Ahaziah, it is to be understood, after admonition given him by the prophet, he would not joyn with him any more in repairing the ships, which were broken in the very haven by some mighty tempest sent of God, before their going forth, although the king of Israel entreated him to joyn again.
And Iehoshaphat died with his fathers and was buried, &c.] Here the writer of the Kings, concludeth the history of Iehoshaphat, who yet died not before Ahaziah V. 51.king of Israel, but lived and reigned long after, as appeareth v. 52. where Ahaziah V. 52.is said to have begun his reign the 17. year of Iehoshaphat, and to have reigned but two years, whereas Iehoshaphat made up the time of his reign 25. years v. 42. and therefore died not till 6. years after him. Moreover, 2 King. 3. he is found again joyning with Ioram the king of Israel against Moab. His death then is here spoken of, that the history of the kings of Israel may be again taken up and prosecuted, which the writer of the Kings chiefly intended, that one thing more, which he had to set forth touching Jehoshaphat, being reserved to be brought in, in the proper time, together with the gests of the kings of Israel, to whom he was but an helper therein. But 2 Chron. 21. 1. after that he is said to have died, he is no more spoken of, but the history of his sonne Ioram thence forward onelyonly prosecuted. Whereas Ahaziah is said to have begun his reign the 17. year of Iehoshaphat, and Iehoshaphat the fourth year of Ahab, v. 41. and the time of Ahabs reign was 22. years, 1 Kin. 16. 29. but 17. and 4. make no more then 21. It is to be thought, that Ahaziah began to reign even whilest Ahab lived together with him, at the least one year, or else Ahabs 4. yeares and 22. yeares are not to be taken for compleat, neither is there any need with Pellican so dangerously to lay the fault upon the copier out of the history, Pellican. V. 53, 54.as putting 17. for 19. of Iehoshaphat. Ahaziah followed his father Ahab in sinning, and therefore was cut off betimes, and left no heir.