Bible Commentary (1871–1879 Edition)
Elijah Sent to Cherith, 1 KINGS xvir, XVIII. He Raises the Widow's Son to Life,
6. the ravens brought him bread—The Wea of sucli unclean and voracious birds being employed to feed the prophet has appeared to many so strange, that they liave laboured to make out the Ocettwi, which iu our version has been rendered ravens, to be, as the word is used (Ezekiel 27. 27), merchants or Arabians (2 C'lironicles 21.
kingdom, being the eighth king since Hiram. Jezebel was the worthy daughter of this regicide and Idol priest —and, on her marriage with Ahab, never rested till she had got all the forms of her native Tyrian worslilp introduced into her adopted countrj'. 3^. reared up an altar for Baal—J. e., the sun, worshipped under various images. Ahab set up one (2 Kings 3. 2), probably as the Tyrian Her-
16; Nehemiah 4. 7), or the citizens of Arabah, near Bethshan (Joshua 15. 6; 18. 18). But the common rendering cules, in the temple in Samaria. No human sacrifices were offered—the Are was kept constantly burning—the
(ch. 18. 19) is. In our opinion, preferable to these conjectures; and, if Elijah was miraculously fed by ravens, it is Idle to Inquire where they found the bread and the flesh, priests officiated barefoot—dancing and kissing the Image
(ch. 19. 18) were among the principal rites.
34. Joshua's Cukse Fulfilled Upon Hiel thk Builder of Jericho. 34. In lils days did Hlel the Beth>ellte buUd Jerlctoo—(see on Joshua 6. 26). The curse took efl'ect on the family of this reckless man; but whether his eldest son died at the time of laying the foundation, and the youngest at the completion of the work, or whether hp lost all his sons in rapid succession, for God would direct them. After the lapse of a year, the brook dried up, and this was a new trial to Elijah's faith,
8-16. He is Sent to a Widow of Zarei'hath. 8. the word of the liord came to him—Zarephath or Sarepta, now Surafend, whither he was directed to go, was far away on the western coast of Palestine, about nine miles south of Sidon, and within the dominions of Jezebel's impious father, where the famine also prevailed. Meeting, at his entrance Into the town, the very woman who was appointed by Divine providence to support him, his faith was severely tested by learning from her that her supplies were exhausted, and that she was preparing her last meal for herself and son. The Spirit of God having prompted him to ask, and her to grant, some necessary succour, she received a prophet's reward (Matthew 10. 41, 42), and for the one meal afforded to him, God, by a miraculous increase of the little stock, afforded many to her.
till, at the end of the undertaking, he found himself childless, the poetical form of the ban does not enable us to determine. Some modern commentators think thei'e is uo reference either to the natural or violent deaths of Kiel's sons; but that he began in presence of his eldest son, but some unexpected difficulties, losses, or obstacles, delayed the completion till his old age, when the gates were set up in the presence of his youngest son. But the curse was fulfilled more than 500 years after it was uttered and from Jericho being Inhabited after Joshua's time (Judges 3. 13; 2 Samuel 10. 5), It has been supposed that the act against which the curse was directed, was an attempt at the restoration of the walls—the very walls which had been miraculously cast down. It seems to have lain within the territory of Israel; and the unresisted act of Hlel affords a painful evidence how far the people of Israel had lost all knowledge of, or respect for, the word of God.
17-24. He Raises hek Son to Life. 17. the son of the woman, the mistress of the house, fell sick—A severe domestic calamity seems to have led her to think that, aa God had shut up heaven upon a sinful land in consequence of the prophet, she was suffering on a similar account. Without answering her bitter upbraiding, tlie prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing Its restoration, and along witli It, gladness to the widow's heart and home. The prophet was sent to this widow, not merely for his own security, but on account of her faith, to strengthen and promote which he was directed to go to her rather than to many widows in Israel, who would have eagerly received him on the same privileged terms of exception from the grinding famine. The relief of her bodily necessities became the preparatory means of supplying her spiritual wants, and bringing her and her son, through the teachings of the prophet, to a clear know-- ledge of God, and a firm faith In His word (Luke 4. 25).
CHAPTER XVII.
fer. 1-7. Elijah, Prophesying against Ahab, is Sent ro Cherith. 1. EHJahtheTishblte—This prophet
Is Introduced as abruptly as Melchisedek— his birth, parents, and call to the prophetic office being alike unretorded. He is supposed to be called the Tishbite from Tisbeh, a place east of Jordan, who was of the Inhabitants—Or residents of Gilead, implying that he was not an Israelite, but an Ishmaelite, as Michaelis conjectures, for there were many of that race on the confines of Gilead, The employment of a Gentile as an extraordinary minister might be to rebuke and shame the apostate people of IsraeL said unto Ahab—The prophet appears to have been warning this apostate king how fatal both to himself and people would be the reckless course he was pursuing, and the failure of Elijah's efforts to make an Impression on the obstinate heart of Ahab is shown by the penal prediction uttered at parting, before whom I stand—t. e., whom I serve (Deuteronomy 18. 5). there hall not be dew nor rain these years—Not absolutely
CHAPTEE XVIII.
Ver. 1-16. Elijah Meets Obadjah. 1. the third ye«ri —In the New Testament, It is said there was no rain " for the space of three years and six months." The early rain fell In our March, the latter rain in our October. Though Ahab might have at first ridiculed Elijah's announcement, yet when neither of these rains fell in their season, he was Incensed against the prophet as the cauife of the national Judgment, and compelled him,i with God's direction, to consult his safety ill flight. This was six months after the king wa.s told ,there would be neither dew nor rain, and from this period the three years in this passage are computed. Go, show thyself nnto Ahab—The king had remained obdurate and unreformed. Another opportunity was to be given him of repentance, and Elijah was sent In order to declare to hllu the cause of the national judgment, and to promise him, on condition of his removing It, the immediate blessing of rain. 9. Elijah went—A marvellous proof of the nat bat the dew and the rain should not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of God, whilst an absolute drought must have converted the whole country Into an uninhabitable waste, but according to my word—Not uttered In spite, vengeance, or caprice, but as the minister of God. The Impending calamity was In answer to his earnest prayer, and a chastisement intended for the spiritual revival of Israel. Drought was the threatened punishment of national idolatry (Deuteronoiry 11. 16, 17; 28. 23). a, 3. the word of the Lord came nnto him, saying, Get thee hence, and turn thee eastward, &c—At first the king may have spurned the prediction as the utterance of a vain enthusiast; but when he found the drought last, and increase in severity, he sought Elijah, who, as It was necessary that he should be tar removed from either the violence or the Importunities of the king, was divinely directed to repair to a place of retreat, perhaps a cave on "the brook Cherith, that Is, be/ore," i. e., east of Jordan. Tradition points it out In a Nmall winter torrent, a little below the ford at Beth-sban.
.ural Intrepidity of this prophet, of his xnoral courage, and his unfaltering confidence In the protecting care of God, that he ventured to approach the presence of the raging lion, there was asore famine In Samaria—Elijah found that the famine was pressing with irttense severity in tho capital. Corn must have been obtained for the peoplo from Egypt or the adjoining countries, else life could not have been sustained for three years; but Ahab, with the chamberlain of his royal household, is represented as giving a personal search for istAJBe to his cattle. Ou 225
The Trial on Mount Carmd. 1 KINGS XVIII. Elijah, by Prayer, Ohtains Rain.
weight, but by a visible token from Heaven. As fire wai the element over which Baal was supposed to preside, he proposed that two bullocks sliould be slain, and placed on separate altars of woo<l, tlie one for Baal, and the other for God, and on whichever the lire should descepd to consume it, the event sliould determine the true God, whom it was their duty to serve. The proposal, appearing every way reasonable, was received by the people with unanimous approval. The priests of Baal commenced tlie ceremony by calling on their god. In vain did they continue invoking their senseless deity from morning till noon, and from noon till evening, uttering the most piercing cries, using the most frantic gesticulathe banks of the rivulets, grass, tender shoots of grass, might naturally be expected ; but the water being dried up, tlie verdure would disappear. In the pastoral districts of the East it would be reclioned a most suitable occupation still for a king or chief to go at the head of puch an expedition. Ranging over a large tract of country, Ahab had gone through one district, Obadiah through another. 3. Obadiah feared the Lord greatly—Althougii he did not follow the course taken by the Levites and the majority of pious Israelites at that time of emigration Into Judah (2 Chronicles 11. 13-16), he was a secret and sincere worshipper. He probably considered the violent character of the government, and his power of doing some good to the persecuted people of God as a sufficient excuse tions, and mingling their blood with the siicrifice—no response was heard—no fire descended. Elijah exposed their folly and Imposture with the severest irony ; and, as the day was far advanced, commenced his operations. Inviting the people to approach and see the entire proceeding, he first repaired an old altar of God, wliicli Jezebel had demolished—then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be daslied ail over the altar and round in the trench. Once, twice, a third time this precaution was taken, and then, when he had offered an earnest prayer, the miraculous fire descended (Leviticus 9. 24 ; Judges 6.21; 13.20; for his not going to worship in Jerusalem. 4. an Itiindred prophets—Not men endowed with the extraordinary gifts of the prophetic office, but who were devoted to the service of God, preaching, praying, praising, &c.
(I Samuel 10. 10-12). fed them with bread and water These articles are often used to include sustenance of any kind. As this succour must have been given them at the hazard, not only of his place, but his life, it was a strong proof of his attachment to the true religion. 7-16. as Obadiah wag In the way . . . Elijah met htm—Deeming it imprudent to rush without previous intimation Into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. The commission, with a delicate allusion to the perils he had already encountered In securing others of God's servants, was, in very touching terms, declined, as unkind and peculiarly hazardous. But Elijah having dispelled all the apprehensions entertained about the Spirit's carrying him away, Obadiah undertook to convey the prophet's message to Ahab, and
1 Chronicles 21. 26; 2 Chronicles 7. 1), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was tliat of admiration mingled withawe; and with onevoice they acknowledged the supremacy of Jehovah as the true God. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by tlieir blood fill the channel of the river (Kishou), wliich, in consequence of their idolatries, the drought had dried up—a direction, which, severe and relentless as it seems, it was his duty as God's minister to give (Deuteronomy 15. 5; 18. 20). The natural features of the mount exactly correspond with the details of this narrative. The con.splcuous summit, solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah. 17, 18. Art tliou he that troubleth Israel— violen* altercation took place. Ahab thought to awe him into submission, but the prophet boldly and undisgulsedly told the king that the national calamity was traceable chiefly to his own and his family's patronage and practice of Idolatry. But, while rebuking the sins, Elijah paid all due respect to the high rank of tlie offender, and urged the king to convene, by virtue of his royal mandate, a public assembly. In whose presence it might be solemnly decided which was the troubler of Israel. The appeal could not well be resisted, and Ahab, from whatever motives, consented to the proposal. God directed and overruled the issue. 19. Ahab gathered the prophets of Baal . . . the prophets of the groves—From the sequel it appears that the former only came. Tlie latter, anticipating some evil, evaded tlie King's command. Uiey did eat at Jezebel's table—f. e., not at the
16.35 feet above the sea, on which tlie altars were placed, presents an esplanade spacious enougli for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there la abundance of loose stones, to furnish tlie twelve stones of which the altar was bullt--a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured Into It would be absorbed; 250 feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the Lord, might not have been accessible to the people, and whence, therefore, even In that season of severe drought, Elijah could procure those copious supplies of water which he poured over the altar. The distance between this spring and the siteof the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it must have been impossible mice In an afternoon to fetch water from the sea. [Van be Velde.] The summit is 1000 feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, In a few minutes, be taken down "to the brook (torrent), and slain there."
roj'al table where herself dined, but were maintained from her kttchen establishment (see on 1 Samuel 20. 21; eh. 4. 22). They were the priests of Astarte, tlie Zldonian goddess. 20. Mount Cnrmel—Is a bold, bluff promontory, which extends from the western coast of Palestine, at tlie bay of Acre, for many miles eastward, to tlie central hills of Samaria. It is a long range, presenting many summits, and Intersected by a number of small ravines. 5"he spot where the contest took place is situated at the eastern extremity, which is also the hlgliest point of the whole ridge. It Is called El-Mohhraka, "the Burning," or " the Burnt Place." No spot couid liave been lietter adapted for the thousands of Israel to have stood drawn up on those gentle slopes. The rock shoots up In an almost perpendicular wall of more than 200 feet in height, on the side of the vale of Esdraelon. This wall made It visible over the whole plain, and from all the surrounding heights, where gazing multitudes would be stationed. 81-40. Klijah gald to the people, How long halt ye 1 They liad long been attempting to conjoin the service of <}od wltli tbait of Baal. It was an lmpractlcal>Ie union; and ttie people were so struck with a sense of tlieir own folly, or dread of the king's displeasure, that they " ann-vered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, Qot to the authority of the law, for that would have no
41-16. Elijah, by Pkayeu, Obtains Kain. *1. Ahab went up to eat and drink—Ahab, kept in painful excltemcNt by the agonizing scene, had eaten nothing all the day. He was recommended to refresh himself without a moment's delay; and, while the king was thus occupied, the prophet, far from taking rest, was absorbed in prayer for the fulfilment of the promise {v. I), put his face between his knees—A posture of earnest supplication still used. 43. Go up now, look toward the sea—From the place of worship there Is a sinall eminence, which, on tho west and north-west side. Intercepts the vie\v of the sea [.Stanley, Van dk Veldk.] It can be ascended In a few minutes, and presents a wide prospect of the Medlterr*» nean. Six times the servant went up, but the sky wftB clear—the sea tranquil. On the seventh he described the sign of approaching ruin. 44. Behold, there arlseth • little cloud out of the sea, liken man's hand—1 he clearness of the Hky reuderti the smallest speck dLstluotlj
Elijah FUes to Bter-shfha. 1 KINGS XIX, XX. Ben-kadad Besieges Satmiria.
versy with the people of Israel. Anointing is used synonymously with appointment (Judges 9. 8), and is applied to visible; and this Is In Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and all named, although Jehu alone had the consecrated oil poured over his head. They were all three destined to be eminent instruments in achieving the destruction of larger with astonishing celerity, till the whole heaven Is black, and the cloud bursts In a deluge of rain. Prepare Oiy chariot, and get thee down, that the rain stop thee not Either by the river Klshon being suddenly so swol-
IdolfSters, though in different ways. But of the three commissions, Elijah personally executed only one, viz., the call of Elisha to be his assistant and successor, and hy him the other two were accomplished. (2 Kings 8.7-13; len as to be Impassable, or from the deep layer of dust in the arid plain being turned into tliick mud, so as to impede the wheels. 45. Ahab rode, and went to Jezreel—Now
9. 1-10.) Having thus satisfied the fiery zeal of tlie erring but sincere and pious prophet, the Lord proceeded to correct the erroneous impression under wliich Elijah had been labouring, of his being tlie sole adherent of the true religion in the land; for God, who seeth in secret, and knew all thatere his, knew that there were 7000 persons who had not done homage (lU., kissed the hand) to Baal. 16. Abel-meholah i.e., the meadow of dancing, in the valley of the Jordan.
Zerin, a distance of about ten miles. This race was performed In the midst of a tempest of rain. But all rejoiced at it, as diffusing a sudden refreshment over all the land of Jezreel. 46. Klljah girded up his loins, and ran before Ahab—It was anciently, and still is, in some countries of the East, customary for kings and nobles to have runners before their chariots, who are tightly girt for the purpose. The prophet, like the Bedouins of his native Gilead, had been trained to run ; and, as the hand of the Lord was with him, he continued with unabated agility and strength. It was. In the circumstances, a most proper
19-21. Elisha follows Elijah. 19. Ellsha the son of Shaphat—Most probably he belonged to a family distinguished for piety, and for their opposition to the prevailing calf-worship, ploughing with twelve yoke of oxen—Indicating that he was a man of substance. Elijah cast his mantle upon him—This was an investiture with the prophetic office. It is In this way that the Brahmins, the Persian Sooffees, and other priestly or sacred characters In the East are appointed—a mantle being, by some eminent priest, thrown across their slioulders. Elisha had probably been educated in the schools of the prophets. 30. what have I done to thee 1—i. e., Go, but keep In mind the solemn ceremony I have just performed on thee. It is not I, but God, who calls thee. Do not allow anjr earthly affection to detain you from obeying his call. ftl. took a yoke of oxen—Having hastily prepared (2 Samuel 24. 22) a farewell entertainment to his family and friends, he left his native place and attached himself to Elijah as his minister.
service for Elijah to render. It tended to strengthen the favourable Impression made on the heart of Ahab, and furnished an answer to the cavils of Jezebel; for It showed that he who was so zealous in the service of God, was, at the same time, devotedly loyal to his king, ^he result of this solemn and decisive contest was a .heavy blow and great discouragement to the cause of idolatry. But subsequent events seem to prove that the impressions, though deep, were but partial and temporary.
CHAPTER XIX.
Ver. 1-3. Elijah Flees to Beer-sheba. 3. he arose and went for his life—He entered JezrQel full of hope. But a message from the Incensed and hard-hearted qun, vowing speedy vengeance for her slaughtered priests, dispelled all his bright visions of the future. It is probable, however, that in the present temper of the people, even she could not have dared to lay violent hands on the Lord's servant, and purposely threatened him because »he could do no more. The threat produced the intended
CHAPTER XX.
Ver. 1-12. Ben-hadad Besieges Samaria. 1. Beii-hadad the king of Syria—This monarch was the son of that Ben-hadad who, in the reign of Baasha, made a raid oa the northern towns of Galilee (ch. 15. 20). The thirty-two kings that were confederate with him were probably tributary princes. The ancient kings of Syria and Phoenicia ruled only over a single city, and were independent of each other, except when one great city, as Damascus, acquired the ascendency, and even then they were allied only in time of war. The Syrian army encamped at the gates and besieged the town of Samaria. 3. Thus saitu Ben-hadad, Thy silver and thy gold Is mine—To this message sent him during the siege, Ahab returned a tame and submissive answer, probably thinking it "meant no more than an exaction of tribute. But the demand was repeated with greater Insolence, and yet, from the abject character of Ahab, there is reason to believe lie would have yielded to this arrogant claim also, had not the Voice of his subjects been raised against it. Ben-hadad's oliject in these and other boastful menaces was to intimidate Ahab. But the weak sovereign began to show a little more spirit, as appears In his abatidoning "my lord the king," for the single " tell him," and giving him a dry but sarcastic hint to glory no more till the victory is won. Kindling info a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city. lit. aa he was drinking, he and the kings In the pavilions booths made of branches of trees and brusli wood ; wlilch were reared for kings In the camp, as tliej' still are for Turkish pashas or agns in their expeditions. [Keil.] set you rselves In array—Invest the city.
effect, for his faith suddenly failed him. He fled out of the kingdom into the southernmost part of tlie territories In Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (James 5. 17). This sudden and extraordinary depression of mind arose from too great confidence inspired by the miracles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and Immovable, tlie impression on tlie mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (2 Corinthians 12. 7-S»), and being left to himself, the great prophet, instead of showing the indomitable spirit of a martyr, fled from his post of duty.
4-18. HeisComfortedby AN Angel. 4. went a day's Journey Into the wilderness—On the way from Beersheba to Horeb—a wide expanse of sand-hills, covered with the retem (not juniper, but broom shrubs), whose tall and spreading branches, with their wliite leaves, afford a very cheering and refreshing shade. His gracious God did not lose sight of his fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated Journey. In tlie solitude of Sinai, God appeared to Instruct him. What doest thou here, Elijah 7 was a searching question a<ldressed to one who had lieen called to so arduous and urgent a mission as his. Hy an awful exhibition of Divine power, he was made aware of the Divine speaker who addressed him; liis attention was arrested, his petulance was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecute the lord's work there. To convince him that an idolatrous nation will not be unpunlutied. He commissions him to anoint three persons who were destined in Providence to avenge God's contro-
13-20. The Syrians are Slain. J3. behold, there came a prophet unto Ahab—Though the king and people of Israel had highly olfcnded Him, God had not utterly cost tliem off. He still cherished designs of mercy towards them, and here, though unasked, gave them a signal proof of His interest in them, by a prophet's animating announcement that the Lord would that day de<
TJie Syrians are Slain. 1 KINGS XXI. Ahab Desires NcJ>oth s Vineyard.
liver the mighty hosts of tne enemy into his hand by means of a small, feeble, inadequate band. Conformably was to be assigned to Jews, with the free exercise of their religion and laws, under a judge of their own. Tliis misplaced kindness to a proud and. impl6us idolater, so unbecoming a theocratic monarch, exposed Ahab to the same censure and fate as Saul (1 Samuel 15. 9, Ac). It was in opposition to God's purpose in' giving him the victory.
to the prophet's instructions, 232 young men went boldly out towards the camp of the enemy, while 7000 more, apparently volunteers, followed at some little distance, or posted themselves at the gate, to be ready to reinforce those in front if occasion required it. Ben-hadad and his vassals and princes were already, at that early hour scarcely mid-day—deep in their cups, and tliough informed of this advancing company, yet confiding in his numbers, or it may be, excited with wine, he ordered with indifference the proud intruders to be taken alive, whether they came with peaceful or hostile intentions. It was more easily said than done ; the young men smote right and left, making terrible havoc among their intended captors; and their attack, together with the sight of the
35-42. A Pkophet Repkoves Him. 35. Smite me—This prophet is supposed {v. 8) to have been Micaiah. The refusal of his neighbour to smite the prophet was manifestly wrong, as it was a withholding of necessary aid to a prophet in the discliarge of a duty to which he had been called by God, and it was severely punished, as a beacon to warn others (see on ch. 13.2-24). The prophet found a willing assistant, and then, waiting for Ahab, leads the king unconsciously, in the parabolic manner of Nathan
(2 Samuel 12.), to pronounce his own doom ; and this consequent punishment was forthwith announced by a prophet (see on ch. 21). 39. a talent of silver—£342.
7000, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took to flight. Ben-hadad himself escaped the pursuit of the victors on a fleet horse, surrounded by a squadron of horse-guards. This glorious victory, won so easily, and with such a paltry force opposed to overwhelming numbers, was granted that Ahab and his people might know
CHAPTER XXI.
Ver. 1^. Naboth Refuses Ahab his Vineyard. 1. Naboth the Jezreellte had a vineyard, which was In Jezreel—Ahab was desirous, from its contiguity to the palace, to possess it for a vegetable garden. He proposed to Naboth to give him a better in exchange, or to obtain
(v. 13) that God is the Lord. But we do not read of this acknowledgment being made, or of any sacrifices being offered in token of their national gratitude. 33. the prophet came to the king of Israel, and said — The same prophet who had predicted the victory, shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities on the following campaign, at the return of the year—i. e., in spring, when, on the cessation of the rainy season, military campaigns it l)y purchase; but the owner declined to part with it; and in persisting in his refusal, Naboth was not actuated by any feelings of dislojaltyor disrespect to the icing, but solely from a conscientious regard to the Divine law, which, for important reasons, had prohibited the sale of a paternal inheritance; or if, through extreme poverty or debt, an assignation of it to another was unavoidable, the conveyance was made on the condition of its being redeemable at any time; at all events, of its reverting at the jubilee to the owner. In short, it could not be alienated from the family, and it was on tills ground that Naboth {v.
(2 Samuel 11. 1), were anciently begun. It happened as the prophet had forewarned. Brooding over their late disastrous defeat, the attendants of Ben-hadad ascribed the misfortune to two causes—the one arose from the principles of heathenism which led them to consider the gods of Israel as "gods of the hills;" whereas their power to aid the Israelites would be gone if the battle was maintained on the plains. The other cans? to which the Syrian courtiers traced their defeat at Samaria, was tlie presence of the.tributary kings, who had probably been the first to take flight; and they recommended "captains to be put In their rooms." Approving of these recommendations, Ben-hadad renewed his invasion of Israel the next spring by the siege of Aphek in the valley of Jezreel (1 Samuel
3) refused to comply with the king's demand. It was not, therefore, any rudeness or disrespect that made Ahab heavy and displeased, but his sulky and pettish demeanour betrays a spirit of selfishness that could not brook to be disappointed of a favourite object, and that would have pushed him Into lawless tyranny had he possessed any natural force of character. 4. turtaed away hlsfac« —Either to conceal from his attendants the vexation of spirit he felt, or, by the affectation of great sorrow, rouse them to devise some means of gratifying his wishes.
29; 1, with 28. 4), not far from Endor. 37. like two little flocks of kids—Goats are never seen in large flocks, or scattered, like sheep ; and hence the two small but compact divisions of the Israelite force are compared to goats, not sheep. Humanly speaking, that little handful of men must have been overpowered by numbers. But a prophet was sent to the small Israelite army to announce the victory, in order to convince the Syrians that the God of Israel was omnipotent everywhere, in the valley as well as on the hills. And, accordingly, after the two armies had pitched opposite each other for seven days, thej' came to an open battle. 100,000 Syrians lay dead on the field. While the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavoured to make a Btand against their pursuers ; but the old walls giving way under the incumbent weight, fell and burled 27,0(X) in the ruins. Ben-hadad succeeded In extricating himself, and, with his attendants, sought concealment in the city, fleeing from chamber to chamber; or, as some think it, an inner chamber, i. e., a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelltlsh monarch. 33. put ropes on their licatls—Captives were dragged by ropes round their necks in companies, as Is depicted on the monuments of Egypt. Tlielr voluntary attitude and langu.-ige of sul/mlsslon flattered the pride of Ahab, who, llttleeoncerned about the dishonour done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "liis brother," Invited him to sit In the royal chariot, and dismissed him with a covenant »f peace. 34. streets for thee In Damascus—Implying that a quarter of that city
5-lG. Jezebel Causes Naboth to be Stoned. 7. Arise, and eat bread, and let thine heart be merry t I will give thee tl»e vineyard—No sooner does Jezebel learn the cause of her husband's distress, than, after upbraiding him for his pusillanimity, and bidding him act as a king, she tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard. Dost thou now govern the kingdom of Israel !— This is not so mucli a question as an exclamation—a sarcastic taunt; " a pretty king thou art ! Canst thou use thy power and take what thy heart Is set upon?" 8. So she wrote letters In Ahab's name, anil sealed them with his seal—The seal-ring contained the name of the king, and gave validity to the documents to which It was affixed (Esther 8. 8; Daniel 6. 17). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written In the king's name. It had the character of a royal mandate, sent the letters to the ciders and nobles that were in his city—They were the civic authorities of Jezreel, and would. In all likelihood, be the creatures and fit tools of Jezebel. It Is evident that, though Ahab had recently been In Jezreel, when he made the offer to Naboth, both ho and Jezebel were now In Samaria (ch. 20. 43). 9. Proclaim a fast, Ac—Those obsequious and unprincipled magistrates did according to onlers. Pretending that a heavy guilt lay on one, or some unknown jnirty, who was charged with blaspheming God and the king, and that Ahab was threatening vengeance on the whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast, Faats were commanded on extraordinary occasions
1 KINGS XXII. Ahab Slain at Eamolh-^Uead, Judgmenli Denounced by Elijah.
such opposifecharacters—the one pious, the other wicked. Neither this league nor the matrimonial alliance by which the union of the royal families was more closelj' cemented, met tlie Lord's approval (2 Chronicles 19. 2). It led, however, to a visitby Jehoshaphat,whose reception in Samaria was distinguished by the most lavish hospitality(2Chronaffecting the public Interests of the state (2 Chronicles 20.'
S; Ezra 8. 21; Joel 1. 14; 2. 15; Jonah 3.5). The wickeii authorities of Jezreel, by proclaiming the fa.st, wished to give an external appearance of justice to their proceedings, and convey an impression among the people that Naboth's crime amounted to treason against the king's
Icles 18. 2). The opportunity of this visit was taken advantage of, to push an object on which Ahab's heart was much set. 3. Know ye that Ramoth in Gilead is ours A Levitical and free town on the north border of Gad (Deuteronomy 4. 43; Joshua 21. 38), on the site of the present Salt Lake, In the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated ; but whether It was one of the cities usurped by the first Ben-hadad, which his son had promised to restore, or was retained for some other reasons, the sacred historian has not mentioned. In the expedition which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see on 2 Chronicles 18.3). Previous to declaring hostilities. It was customary to consult the prophets (see on 1 Samuel life. et Naboth on, hlgli—During a trial the p;inel, or accused pereon, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place. 13. tUere came In two men—worthless fellows who had been l)ribed to swear a falsehood. The law required two witnesses in capital ofi Tences (Deuteronomy 17. 6; 19.15; Numbers 35.30; Matthew 26. 60). Cursing God and cursing the king are mentioned In the law (Exodus 22. 28) as offences closely connected, the king of Israel being the earthly representative of God in his kingdom, tliey carried him ont of the city and stoned him—The law, which forbade cursing the rulers of the people, does not specify the penalty
28.); and Jehoshaphat having expressed a strong desire to know the Lord's will concerning this war, Ahab assembled four hundred of his prophets. These could not be either the prophets of Baal nor of Ashteroth (ch. 18. 19), but seem (u. 12) to have been false prophets, who conformed to the symbolic calf-worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous Issue to the war. But dissatisfied with tliem, Jehoshaphat inquired. If there was any true prophet of the Lord. Ahab agreed, with great reluctance, to allow Micaiah to be summoned. He was the only true prophet then to be found residing In Samaria, and he had to be brought out of prison (v. 26), Into which, according to Josephus, he had been cast on account of his rebuke to Ahab for spai-lng the king of Syria. 10. a void place— for this offence; but either usage had sanctioned or the authorities of Jezreel had originated stoning as the proper punishment. It was always inflicted out of the city (Acts 7.58). 14-16. Jezebel said to Ahab, Arise, talce posse«8ion—Naboth's execution having been announced, and his family being involved in the same fatal sentence (2 Kings 9.26), his property became forfeited to the crown, not by law, but traditionary usage (see on 2 Samuel 16. 4). Ahab rose to go down—From Samaria to Jezreel.
' 17-29. Elijah Denounces Judgments against Aiiab AND Jezebel. 17-19. Hast thoa killed, and rtlso talten possession ?—While Ahab was in the act of surveying his lU-gotten possession, Elijah, by Divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (cf. Ezekiel 45. 8; 46. 10-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly-acquired property, in the place wlicre dogs licked, (fee.—A righteous retribution of Providence. The prediction was accomplished, not in Jezreel, but in Bamaria; and not on Ahab personally, in consequence of his repentance {v. 29), but on his son (2 Kings 9.25). The words "in the place where" might be rendered " in like manner as." 20. thou hast sold thyself to work evil— lit.., a threshing-floor, formed at the gate of Samaria. 11. Zedeklah the son of Chenaanah made him horns of iron—Small projections, of the size and form of our candle extinguishers (worn In many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedeklah, by assuming two horns, personated two heroes, and, pretending to be a prophet, wished In this manner to represent the kings of Israel and Judah In a military triumph. It was a symbolic action, to Impart greater force to his language (see op Deuteronomy 33.17); but It was little more than a flourish with a spontoon. [Calmet's Fragment.] 14. what the Lord saith unto me, that will I speak—On the way the messenger who conducted him to the royal presence informed him of the tenor of the prophecies already given, and recommended him to agree with the rest, no doubt from the kindly motive of seeing hlra released from imprisonment. But Micaiah, Inflexibly faithful to his Divine mission as a prophet, announced his purpose to proclaim honestly whatever God sliould bid him. On being asked by the king, "Siiall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely the same answer as the previous oracles that had been consulted; but It must have been given In a sarcastic tone and In Ironical rnockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Micaiah then declared the visionary scene the Spirit had revealed to hlra:—"I saw all Israel scattered upon the hills as sheep that have not a shepherd." The purport of this was, that the army of Israel would be defeated and dispersed; that Ahab would fall In the battle, and the people return without either beiuK pursued or destroyed by the enemy. 18-23. Did I not tell thee that he would prophesy no good conceiiiing me, but evil 1—Since Ahab was disposed to trace this unwelcome truth to personal enmity, Micaiah proceeded fearlessly to tell the Incensed monarch In full detail what had been revealed to him. The Hebrew prophets, borrowing their symbolic pictures from earthly scenes, described God In heaven as a king in his kingdom. And as earthly princes do nothing of Importance without asking the advice of their counsellors, God is represented as coni. e., allowed sin to acquire the unchecked and habitual mastery over thee (2 Kings 17. 17; Romans 7. 11). 21, 32. I will make thine house, &c.—(see on eh. 15.29; 16.3-12.)
Jeze'oel, though included among the members of Ahab's house, has her Ignominious fate expressly foretold (see on 2 Kings 9. 30). 27-29. Ahab rent his clotlkeg and put ackcloth upon his flesh, and fasted, and lay in sackcloth, and wentsoftly—He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, t. e., barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great Is the mercy of God, tliat, In consequence of his humiliation, the threatened punishment was deferred.
CHAPTER XXII.
Ver. 1-38. Ahab Slain at Ramoth-gilead. 1. they continued three years without war between Syria and Israel—The disastrous defeat of Ben-ha<lad had so destroyed his army and exhausted the resources of his country, that, however willing, he was unable to recommence active hostilities against Israel. But that liis hereditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had engaged to restore all the cities which his father had seized (ch. 20. 34). 2. Jehoshaphat the king of Jndah came down to the king of Israel—It was singular that a, friendly league between the sovereigns of Israel and Judah kboald, for the first time, have been formed by princes of
Ahuztah s Judgment by Elijah. 2 KINGS I. Elijah Brings Fire from Heaven.
suiting about the fate of Ahab. This prophetic language must not be interpreted literallj', and the command must be viewed as only a permission to the lying spirit (Ro-- mans 11.34). [Camiet.] a*, 25. Zedekiali tlie son of Chenaanah tvent near, and smote >Ilcalah on the clieeli—The insolence of this man, tlie leader of the false prophets, seems to have been provoked by jealousy at Alicaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted In announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition. 26-38. Take Mlcalah, . . . Put this fellow In prison— Ahab, under the impulse of .vehement resentment, remands the prophet until his return, bread of affliction, water of affliction i. e., the poorest prison fare. Micaiah submitted, but reiterated aloud, in the presence of all, that the issue of the war would be fatal to Ahab. 29-38. went up to AamotU-gilead—The king of Israel, bent on all his forces to the siege; but on approaching the scene of action, his courage failed, and, hoping to evade the force of Micaiah's propliecy by a secret stratagem, he assumed the uniform of a subalterti, while he advised Jehoshaphat to figlit in his royal attire. The Syrian king, with a view eitlier to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation
(ch. 20. 31), had given sjecial instructions to his generals to single out Ahab, and to take or kill him, as the author of the war. The officers at first directed their assault on Jehoshaphat, but, becoming aware of their mistake, desisted. Ahab was wounded by a random arrow, which, being probably poisoned, and the state of the weather increasing the virulence of the poison, he died at sunset. The corpse was conveyed to Samaria; and, as the chariot which brought it was being washed, in a pool near the city, from the blooil that had profusely oozed from the wound, the dogs, in conformity witli Elijah's prophecy, came and licked it. Ahab was succeeded by his son Ahaziah.
this expedition, marched, accompanied by his ally, with
THE SECOND BOOK OF THE KINGS,
COMMONLY CALLED THE FOURTH BOOK OF THE KINGS.
that event a judgment for his idolatry. 3. Thou shnlc not come down from that bed—On being taken up, he had probably been laid on the divan—a raised frame, about three feet broad, extended along the sides of a room, covered with cushions and mattresses—serving, in short, as a sofa by day and a bed by night.—and ascended by steps. Elijah departed— To his ordinary abode, which was then at Blount Carmel (ch. 2.25; 1 Kings 18.
CHAPTER I.
Ver. 1. MOAB Rebels. 1. Tlien Aloab rebelled—Subdued by David (2 Samuel 8.2), they had, in the partition of Israel and Judah, fallen to the share of the former kingdom. But they took advantage of the death of Ahab to shake off the yoke (see on ch. 3. 6). The casualty that befel Ahaziah prevented his taking active measures for suppressing this revolt—which was accomplished as a providential judgment on the house of Ahab for all these crimes.
42). 5. the messengers turned back—They did not know the stranger; but his authoritative tone, commanding attitude, and al Tectlng message determined them at once to return. 8. an hairy man—This was the description not of his person, as in the case of Esau, but of his dress, which consisted either of nnwrouglit sheep or goat-skins (Hebrews 11.37), or of camel's hair-cloth — the coarser manufacture of this material—like the rough hair-oloth we use as coverings for goods. The Dervishes and Bedouins are attired in this wild, uncouth manner, while their liair flows loose on the head, their shaggy cloak ia thrown over their shoulders, and tied in front on the breast, naked, except at the waist, round which is a .skin girdle—a broad, rough leathern belt. Similar to this was the girdle of the prophets, as in keeping with their coarse garments and their stern, uncoinproinising oflice.
2-8. AIIAZIAII'S JUDGMENT'BY ELIJAH. 2-8. Aliaziab fell «lown tJirougli a lattice in liis upi>er cliamber
Tills lattice was either a part of the wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king' was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being Blender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into tlie street or the court, but "his upper chamber." inquire of Haalzcbiib—Anxious to loarn whetlier he should recover from the elfects of this severe fall, he sent to consult BaalKebub— i.e., the god of flies, who was considered the patron deity of medicitie. A temple to that idol was
9-10. • Elijah Brings Fuse i-kom Heaven on AhaZIAH'S Messionoeks. 0. Tlteu tlie king sent unto Iiiin a captain of fifty—Any appearance of cruelty that there erected at Ekron, wliich was resorted to far and wide, though it afterwards led to the destruction of tlie place (Zechariah 9.5; Amosl.S; Zephaniah 2. 4). "After visiting Ekron, 'tne god of flies' Is a name that gives mo no
Is in the fate of the two captains and their men will be removed, on a full consideration of the circumstances. God being the King of Israel, Ahaziah was bound to govern */ie kingdom according to the Divine' la w ; toapprehenj the Lord's prophet, for dl-scharglng n commanded duty, was that of an impious and notorious rebel. The cajitains abetted the king in his rebellion ; and they exceeded their military duty by contemptuous insults, man of God—In using this term, they either spoke derisively, believing liiin to b'e no true prophet; or, if they regarded him as a true prophet, the summons to lilm to surlendcr himself bound to the king was a still more flagrant Insult; the language of the second captain belnf worse than that of the first. 10. let fire come down Rather, "fire shall come down." Nottoavenge apersoniil Insult of Elijah, but an Insult upon Ood In the person of His prophet; and tlie punishment was Inflicted, not by purprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without tliese troublesome Insects getting into it." [Van de Velde.]
3. the ungel of the Lord-Not an angol, but the ang(!l, who carried on all communicatloiis between the invlsllile God and his chosen people. [HENOSTKNnEiio.] This angel commissioned Elijah to meet the king's messengers, to stop them peremptorily on the idolatrous errand, and convey by them to the king information of his approaching death. This consultation of an idol, being a bn-ach
the fundamental law of the kingdom (Exodus 20. .S; Deuteronomy 5.7), was a d«iing and deliberate rejection of tlie national religion. The l,nn\, in making this announcement of his death, designed that he should see In
Mijah Divides Jordan. 2 KINGS II, III. JehoraitCs Evil Eeign ovet hr<uL took up also the mantle of Elijah—The transference of the propliet, but by the direct hand of God. IS. he arose, and went datvn with him—A marvellous instance of this proplietic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him. 14r-18. smote the waters—The waving of the mantle on the laith and obedience. Though he well knew how obnoxious bis presence was to the king, yet, on receiving God's command, he goes unhesitatingly, and repeats, with his own river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by' the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elijah, as now the prophet lips, the unwelcome tidings conveyed by the messengers.
17, 18. Ahaziah Dies, and is Succeeded by Jehobam.
II, Jehorain—The bL-ollier sf Ahaziah (see on ch. 3. 1).
CHAPTER II.
of Israel. 16-18. fifty strong men, let them go, we pray thee, and seek thy master—Though the young propliets from Jericlio had seen Elijah's miraculeus passage of the Jordan, they had not witnessed the ascension. Tliey imagined that he might have been cast by the whirlwind on some mountain or valley; or, if he had actually been admitted into heaven, they expected that his body would
Ver. I-IO. Elijah Divides Jobdan. 1. when the Iiord would take up Eaijah—A revelation of this event had been made to tlie prophet ; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him. GUgal— This Gilgal (Jiljil) was near Ebal and Gerizim—a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijali had founded, notwithstanding that place was the headquarstill be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be.
19-25. Elisha Heals the Waters. 30. Bring me a new cruse, and put salt therein—The noxious qualities of the water could not be corrected by the Infusion of salt —for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all futu'i-e time. Tlie pouring in of the ters of the calf-worship, and at Jericho there was another. In travelling to these places, which he had done through the impulse of the Spirit (u. 2, 4-6), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension; and, at the same time, from a feeling of humility and modesty, to be in solitude, where there would be no eye-witnesses of his glorification. All his efforts, however, to prevail on his attendant to remain behind, were fruitless. Elisha knew that tlie time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan, In going to which, they were followed at a distance by fifty scholars of the prophets, from Jericho, who were desirous, in honour of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to 80 many was a necessary part of the dispensation; for it was designed to be under the law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of Christ. 3. take away thy taster from thy head—An allusion to the custom of Bcholars sitting at tlie feet of their master—the latter being over their heads (Acts 22. 3). 8. Elijah took his mantle, and wrapped It together, and smote the 'waters—Like the rod of Moses, It had the divinely operasalt was a symbolic act with which Elisha accompanied tlie word of the Lord, by Which the spring was liealed.
[Kf.il.] 33, 24. tliere came forth little children—^. e., the Idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career, bald-head—An epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befel them was Gods Interference to uphold his newly-invested prophet.
CHAPTER III.
'Ver. 1-3. Jehoram's Evil Reign Over Israel. 1. Jehoram tlie son of Aliab began to reign over Israel in Samaria the eighteenth year of Jehosliaphat—(cf. 1 Kings 2^2. 51). To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeentli, and greater part of the eighteenth year of Jehoshapliat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two yeare in conjunction with his father, died at the end of that period, when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion ; but he made some changes. Whatever was his motive for this alteration—whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jelioshaphat, his ally, he abolished idolatry in itf gross form, and restored the sj'mbolic worsliip of GOd, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah.
flng power of the Spirit. 9.. Elijah said unto Elisha, Ask what I shall do for thee—Trusting either that it would be in his power to bequeath it, or tliat God, at his entreaty, would grant it. let a double portion of thy spirit I>« upon me—Tills request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of tlie prophetic spirit; for Kllsha was neither superior to, nor perhaps equally great with, his prertocpssor. But the phrase, " a double portion," was applied to the first-born, and therefore Elisha's request was, simply, to be heir to the proplietic office and gifts of his master. 10. thtfU hast a«ked a hard tiling An extraordinary blessing which /cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of v/liich would keep him in the attitude of an anxious waiter, as well as suppliant for the favour.
4, 5. Mesha, King op Moab, Rebels. 4-6. Dlesha, king of Moab, &c.—His dominions, embracing an extensive pasture country, he paid, as annual tribute, the wool of 100,000 lamlis and 100,000 rams. It is still common in the East to pay custom and taxes in the fiuits or natural produce of the land. .5. king of Moab rebelled This is a repetition of ch. 1. 1, in order to introduce an account of the confederate expedition for cru.sliing this revolt, which had been allowed to continue nuclieoked during the short reign of Ahaziah.
11-18. He is Taken up to Heaven in a Chahiot of Fire. 11. Iichold, there appeared a chariot of fire, and horses of lire—Some bright effulgence, which, in the eyes of tlie spectators, resembled those objects, went up by a whirlwlnfl—A tempest or storm-wind accompanied with vivid flashes of fire, figuratively used for the Divine
Judgments (Isaiah 29. 6). VZ. Elisha saw it, and he cried. My father—t. e., spiritual father, as the pupils of the propliets are called their sons, the chariot of Israel, and the horsemen thereof—i. e., tliat as earthly kingdoms are dependent for their defence and glory upon warlike preparations, there a single prophet had done more for tlie preservation and prosperity of Israel than all her chariots'and horsemen, took hold of his own clothes »nd rent them-In token of bis arlef for his loss. 13. He
6-24. Elisha Promises Water and Victory over Moar. O. King Jehoram . . . numbered Israel—Made a levy from his own sulijects, and at tlie same time sought an alliance with Jehoshapliat, wliich, as on the former occasion with Ahab, was readily promised (I Kings 22. 4).
8, 0. AVhich way shall we go 1 Aud he answered, The way througli the wilderness of Edom—Tliis was i< long and circuitous route, by the soutliern bend of tlie Deail Sea. Jehoshaphat, however preferred It, partly becanw