a

k

by me. And he said, Hearken, O peo-||a venture, and smote the king of Israel ple, every one of you. between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded.

[Practical Observations.]

29 So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramoth-gilead.

30 And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. 31 But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel.

e

h

f

32 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. 33 And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him.

34 And a certain man drew a bow tat

a 18:21-24,36,37. 2 Chr. 18:27.
Am. 3.1. Mic. 1:2. Mark 7:14
-16. 12:37.

b See on 2-6-2 Chr. 18:28.
*Or, when he was to disguise
himself, and enter into the

e 20:24. 2 Chr. 13-30.

f See on 20:33-42.

g See on Gen. 19:11. 1 Sam. 30:
2. Jer. 16:6,

h Ex. 14:10. 2 Chr. 18:31. Ps.
50:15. 91:15. 116:1,2. 130:1-4.
John 2:1.2.

V. 28. Micaiah thus put the difference between himself and Ahab's prophets to the test, and made his appeal to the people at large; that, if the king despised the word of God, they might from his fate learn to reverence it. (Notes, 18:36, 37. Num. 16:28-34.)—People.] 【py, peoples, meaning both the men of Judah who attended Jehoshaphat, and those of Israel.

35 And the battle "increased that day: and the king was stayed up in his chariot against the Syrians, and 1 died at even: and the blood ran out of the wound into the midst of the chariot.

36 And there went a proclamation throughout the host about the going down of the sun, saying, "Every man to his city, and every man to his own country.

37 So the king died, and ** was brought to Samaria; and they buried the king in Samaria.

38 And one washed the chariot in the

pool of Samaria, and the dogs licked up his blood, and they washed his armor, according unto the word of the LORD which he spake.

39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

k 1 Sam. 17:49. 2 Kings 9:24.
Heb. joints and the breast-
plate. Rev. 9:9.

Heb. made sick. 2 Chr. 18:
30. 35:23. Margins. Mic. 6:13.
Heb. ascended.

Sam. 4:10. Kings 14:12. **Heb. came.

2 Sam. 19:8.

Jer. 44:

2

o See on 21:19.-Josh. 23:14,15.
Is. 44:25,26. 48:3-5.
21-23. Zech. 1:4-6. Matt.
24.35.

p 14:19. 15:23,31. 16-5,20,27.

q 10:18,22. Ps. 45:8. Ez. 27:6, 15. Am. 3:15.6-4.

V. 32-35. Jehoshaphat in extreme danger cried unto the LORD, and he wonderfully preserved him. "They turned back from pursuing V. 29. Jehoshaphat's silent connivance at him;" which was to be ascribed to the secret Ahab's treatment of Micaiah, and his willingness 'providence of God, ... who resolved as wonderto go with him to battle, after these solemn warn- fully to preserve Jehoshaphat, as to destroy ings, were very criminal, and almost unaccount-Ahab.' Bp. Patrick. (Note, 2 Chr. 18:30–34, able. Perhaps he feared personal insults; or he persuaded himself that in Ahab's court he had no business to intermeddle; or, matters were carried with such violence and precipitation, that he had scarcely time to reflect on his own conduct. (Note, 7.)

V. 30. Perhaps Ahab was secretly alarmed by the solemnity of Micaiah's address, though he scorned to desist from his enterprise; or he was aware, that he should be peculiarly aimed at by the Syrian forces. Under pretence of honoring Jehoshaphat as with the chief command, he made this insidious proposal, that by exposing him to the greatest danger he might favor his own escape. (Note, 2 Chr. 18:29.) Such was his friendship! But Jehoshaphat méant no harm, and suspected none: yet in such a case, the wisdom of the serpent was as needful, as the harmlessness of the dove. (Notes, Matt. 10:16-18. 1 Cor. 14: 20-25, v. 20.)

V. 31. (20:24.) Some have imagined, that Benhadad wished to wipe off the disgrace of his own captivity, by making Ahab prisoner in return; and to reciprocate his kindness, in liberating him

v. 31. 19:1,2.) But Ahab, notwithstanding all his precaution, could not escape the destined blow. The captains of Ben-hadad knew not where to seek for him; but an arrow shot at random by a Syrian was directed by God, to penetrate the joints of his breast-plate, or coat of mail, and to give him a mortal wound.-"Joints of the harness" in the text, seems less proper than the marginal reading.-Perhaps Ahab did not think that the wound would prove fatal, and was unwilling to intimidate his forces by wholly leaving the field of battle; and therefore probably having retired that his wound might be dressed, he returned, and remained in his chariot till he died.

V. 36. When Ahab's death was known, either Jehoshaphat, or those who succeeded in command, issued this proclamation, probably with reference to Micaiah's vision. (Note, 17.)

V. 38. Note, 21:17-19.

V. 39. Ivory house.] It cannot be supposed, that this house was built of ivory: but it was so inlaid and ornamented with ivory, that it thence derived its principal elegance, or magnificence. "(Marg. Ref. q.)

'remarkable; nor believing the dreadful threat-crites with insinuating falsehoods: they cannot be 'enings of Elijah against his mother, and their "whole family. Bp. Patrick. (Notes, 21:17--23.) PRACTICAL OBSERVATIONS.

V. 1-9.

silent, when called to speak; but must declare the counsel of God, and not keep back any thing profitable, however displeasing. Their conscientiousness will often be ascribed to pride and They, who neglect the word of God to rely obstinacy; the language of their tender compason the promises of ungodly men, generally meet sion for souls will be called severity or malevowith merited disappointment: but this does not lence; and their plain-dealing will be branded as excuse the treachery and ingratitude of those, insolence and ill-manners. But they must comwho deceive and injure the very persons, that mit their cause to God: and wicked men, who have been criminally kind to them.-There are hate them for the truth's sake, will at length find, certain critical seasons, when advantages are that they were their own enemies in so doing, placed within our reach: but if we let the oppor- and that in opposing them they strove against the tunity pass we shall in vain attempt to recal it, || Almighty. and our endeavors will only serve to increase our V. 10-28. losses. (Note, Ec. 8:6,7.)--Wicked men court Unprincipled teachers are sufficiently pliable the friendship of the righteous, when they can in matters of religion: they carefully avoid the render their assistance subservient to their own imputation of bigotry; they make great pretenpurposes: but their professions of regard must be sions to candor, and even treat the most fundainsincere.--That same compliant spirit, which mental truths of Revelation, as matters of indifbetrays some pious persons into amity with the||ference or uncertainty: but the same men are exdeclared enemies of religion, renders the connex-ceedingly tenacious of their own interests, and ion peculiarly dangerous to them: they are per- stubborn in their own concerns. Whereas we petually persuaded to improper concessions of ought to be as pliant as the willow, where our every kind; and induced to connive at, and even own ease, credit, advantage, or indulgence are at sanction, such converse and conduct, as they stake; and as firm as the sturdy oak, in standing ought decidedly to protest against: and the fear of up for the great things, which relate to the glory being deemed uncourteous, and the desire of es- || of God, and the salvation of souls.-Those who are caping censure, ridicule, or insult, for their reli-rising in the world, or possessed of wealth, are apt gious peculiarities, stop their mouths, and cause to counsel the ministers of Christ, what they ought them to deviate from sincerity in their expres- to speak in the name of the LORD; though they sions of civility or courteousness. Yet these alone betray their own ignorance and love of the world are the godly persons whose acquaintance the by every word. We should indeed be accessible men of the world will much desire. If, however, and teachable, and willing to take a friendly hint we are necessarily placed among profane or infi- from any man: but when others would persuade del characters; we must not yield either to fear us to consult our own ease and interest, to shun or shame, so as to conceal our dependence on the cross, to prefer courtesy to integrity, and to God and devotedness to him; for these mark the bend the word of God to the humors of the rich difference "between those who serve him, and and great; we must recognise the tempter in such those who serve him not."-If it were to be de- counsellors, and by peremptory language stop at cided by vote, what is the true religion, we see once their insidious proposals, by declaring our plainly, that those abominations which God ab- determination, whatever others do, to adhere to hors would gain the election, against that worwhat we consider as the truth and will of our Lord ship which he has instituted. Even in the visi- and Judge. (Notes, Am. 7:12-17. Matt. 16:21ble church, numbers, authority, and unanimity, 23.)-In some cases however we should not be have repeatedly been in favor of delusions, nay, forward to speak: when men evidently do not wish destructive heresies, and abominable idolatries, to hear the truth, and appear determinately set against a single poor despised prophet of the against our testimony, it may be enough to exLord! It is indeed, in a worldly sense, worth press our compassionate good will, and our fears while, for a man of competent talents and ad- for them; or to shew our disapprobation by silence. dress, to employ himself in reconciling men's con- But if we are fairly called upon to give our sentisciences to their inclinations; and if great men ments, we must do it with all seriousness and firmcannot discard their religious scruples, to enableness, without regarding personal consequences.them, by help of some false system, to render A believing view of the presence and glory of the them subservient to the commission of sin with- King of Heaven, will raise us above the fear of out remorse. In some places and at some times, our fellow-creatures, however powerful or ensuch false prophets will be well paid for their de- raged; and will enable us to commit ourselves to lusions: and those, who from ambition, avarice, his protection, in the discharge of our duty, in the or sensuality, "turn away their ears from the midst of apparent danger. But we must not extruth," and "cannot endure sound doctrine," will pect exemption from hardship and ill usage; and "heap to themselves teachers of this kind, after need not wonder, if we eat the bread of affliction, their own lusts:" (Note, 2 Tim. 4:1-5, vv. 3,4.) and are even rewarded with blows, imprisonment, that the agreement of so many ministers may em- and cruel mockings: and when princes, false bolden them to disregard those singular and un- teachers, and apostates unite against the servants courteous persons, who are always robbing them of God, even the remnant of his people will often of their comfort, and putting them upon an un- be afraid to interfere in their behalf.-Alas! how necessary strictness. A few individuals indeed should we be ashamed to complain of what we in hint, that something is wanting in their favorite this day call trials, when we consider what the instructers; nay, prefer such as they dislike. servants of God formerly endured! Yet it will be But then, are not these too scrupulous? Do they well, if our exemption from trouble prove not not carry matters too far? Do they make proper more injurious to us, than persecutions did to allowances for human frailty, and peculiar situa- them: for we are more easily allured and bribed tions? Thus eventually smooth doctrine, united into unfaithfulness and conformity to the world, with confidence, ingenuity, and courtly manners, than influenced by terrors and threats. Let us obtains the preference, and opens the way to the then watch and pray, and prepare for temptations favor of the great and of the many. The faithful of every kind: and be careful that the quietness servants of God must therefore lay their account of our enemies do not arise from our making too with hatred, contempt, and insult. They know many concessions, and going upon their ground, not to give flattering words, or to call base crimes to meet them half way, in order to form the worst by soft names, or to buoy up the hopes of hypo- l of all coalitions.-Nothing can by any means

[291

harm us, if we continue faithful, and meekly || are seldom so politic as the children of the wicked valiant for the truth: the Lord will remove every one. When, however, the Lord has rebuked his aspersion from our characters, and bear testimony offending people, he will mark that difference beto his truth, in his due time: and some will profit tween them and his enemies, which they did not by our warnings, though others rush headlong on sufficiently observe. "His eyes are upon the ruin. Little do unbelievers suspect how many righteous, and his ears are open to their prayers: legions of crafty, malicious, and powerful enemies but his face is against the workers of iniquity.” are unwearied in plotting their destruction; re- None "can hide themselves in secret places from strained by no hand, but that of him whom they him." That which is casual to man, is the apdespise and disobey. (P. O. Job 1:6-12.)-The pointment of God, to fulfil his word of mercy or of whole multitude of those, "who privily bring in wrath; so that, "men shall say, This hath God damnable heresies," or propagate infidelity with wrought, for they shall perceive that it is his vast industry and ingenuity, speak and write no work." The deceiver and deceived are his, and other things, than are suggested to them by the the flatterer and flattered shall be taken in the prompter behind the curtain. Let us then fear same net, and fall into the same destruction. suppressing our convictions, and returning back Alas! what will all riches, monuments, or splendid to sin after professions of repentance, lest Satan achievements avail, when God shall require the should thus prevail against us. For if he obtain sinner's soul? Happy are they in death, who have leave to deceive, the disposition of our hearts to served him in their generation: but the best of prefer a flattering lie, to a humbling truth that mere men, nay their best actions, are so defective, opposes our inclinations, will give him such an if not defiled, that "blessed is he" alone "whose advantage, that every attempt of others to prevent iniquity is forgiven, and whose sin is covered." his success, will only exasperate the mind to per- Yet sincere endeavors to do good are the proper secution or blasphemy. evidences and effects of saving faith: and the concurring reproofs of God's word and rod will lead Those, who are rebellious against God, and in- the upright believer to repent of every transgres. jurious to his people, will not often be very faithfulsion, and to bring forth fruits meet for repentance: or grateful to their friends. Self-love is their whilst hardened sinners rush forward, unawed and supreme principle, to which all other considera- unmoved, in the ways which have led others betions must be sacrificed; and the children of God fore them into everlasting misery.

V. 29-53.

THE

SECOND BOOK OF THE KINGS,

COMMONLY CALLED

THE FOURTH BOOK OF THE KINGS.

THIS book is merely a continuation of the preceding, to which it is joined in the Hebrew Canon: the remarks therefore already made on that, in a great measure apply to this.-It contains the history of above three hundred years. In Israel the kings were uniformly idolatrous and wicked: and, though the labors of Elijah, Elisha, and other prophets, were prospered to preserve a considerable number of the people from the general contagion; yet the measure of their national iniquity was soon filled up; so that they were conquered and carried captive by the kings of the Assyrians, and dispersed among the Gentiles, no more, as a collected body, to be restored to their own land. Their country was after this, planted by the conquerors with a mingled people, who established a corrupt and partial worship of JEHOVAH, from whom originated the nation and religion of the Samaritans. These events began to take place considerably above a hundred years before the Babylonish captivity.-In Judah indeed some remarkable revivals of religion took place under the pious princes of David's family, and by means of the faithful labors of the prophets: but these promising appearances were of short duration; several of the kings were idolatrous and extremely wicked; the priests and Levites exceedingly neglected their important duty; and the people were generally prone to idolatry and iniquity. So that, after the death of pious Josiah, the nation became almost universally corrupt; and the melancholy account closes with the destruction of the city and temple, the desolation of the country, and the enslaving and carrying away of the inhabitants, by the Chaldeans.-As all the prophets, (commonly so called,) whose writings have been preserved, lived in the latter part of this period; (those excepted who lived during or after the captivity;) and as they continually refer to the facts recorded in this history; we may consider all their predictions as sanctioning, by their accomplishment, the divine authority of the narrative; though it does not contain any express prophecy, the completion of which extended much beyond the term of the return of the Jews from the Babylonish captivity.

CHAP. I.

Moab rebels against Israel, 1. Ahaziah, being sick, sends to inquire of Baal-zebub; and Elijah is sent by an angel to order the messengers to inform him, in the name of JEHOVAH, that he should surely die, 2-4. Ahaziah sends to apprehend Elijah, who twice calls down fire to consume those who came against him, 5-12. The captain of the third company sues

NOTES.

for mercy; and Elijah, encouraged by an angel, goes to Aha ziah, and assures him that he would die at that time, 13-16 Ahaziah dies, and is succeeded by Jehoram, 17, 18.

THEN Moab rebelled against Israel

bafter the death of

a Num. 24:17. 2 Sam. 8:2. 1 Chr. 18:2. Ps. 60:8. b 3:4,5. 8:20,22.

Moabites, they continued in subjection till the

CHAP. I. V. 1. After David had subjugated the division of the kingdom; when their vassalage and

2921

4 Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up," but shalt surely die. And Elijah departed.

5 And when the messengers turned back unto him, he said unto them, Why are ye now turned back?

6 And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the

e Judg. 5:28. Cant. 2:9. Acts | i 8. See on 1 Kings 17:1.

20:9.

k1 Kings 18:1.

LORD, Is it not because there is not a God in Israel, that thou sendest to inquire of Baal-zebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.

7 And he said unto them, † What manner of man was he which came up to meet you, and told you these words?

8 And they answered him, He was Pan hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.

d 1 Kings 22:34. Marg. 2 Chr.1 6,16. 5:8,15. 1 Sam. 17:46. 1 Heb. What was the manner 21:14,15. Job 31:3.

e 3,6,16. Matt. 10:25. 12:2427. Mark 3:22. Luke 11:15. Beelzebub.

f Judg. 11:24. 1 Sam. 5:10. 1 Kings 11:33. Is. 37:12,19.

g 8:7-9. 1 Kings 14:3.

b 15. 1 Kings 19:5,7. Acts 8:

26. 12:7-11.

Kings 18:36. Ps. 76:1.

m Jer. 2:11-13. Jon. 2:8.

Heb. The bed whither thou
art gone up, thou shalt not
come down from it.

n Gen. 2:17. 3:4. Num. 26:65.
1 Sam. 28:19. 1 Kings 14:12.
Prov. 11:19. 14:32. Ez. 18:4.

tribute were transferred to the kings of Israel, as those of Edom remained to the kings of Judah. (Note, 1 Kings 22:47.) But after Ahab's death the Moabites revolted. (Marg. Ref.-Notes, 3:4 -27. 2 Sam. 8:1,2.)

of the man? Judg. 8:18.
Sam. 28:14.

1

p Is. 20:2. Zech. 13:4. Matt. 3:
4. 11:8. Luke 1:17. Rev. 11:3.
q 6:13,14. 1 Kings 18:4,10. 19:2.
22:8,26,27. Matt. 14:3.
r1 Kings 18:42. Luke 6:11,12.
s Am. 7:12. Matt. 26:68. 27:29,

41-43. Mark 15:29,32. Heb. 11:36.

t 2:23,24. Num. 16:28-30. 1 Kings 196-38. 22:28. 2 Chr. 36:16. Ps. 105:15. Matt. 21:41. 23:34-37. Acts 5:3-10. u Num. 11:1. 16:35. Job 1:16. Ps. 106:18. Luke 9:54. Rev. 11:5.

5:8,15,16. 1 Kings 18:36,37. Ps. 76:1,2.) and
therefore the Lord by his angel commissioned
Elijah to answer the inquiry of the messengers,
and to send them back to Ahaziah, with the sol-
emn denunciation of his speedy death by the dis-
ease which confined him to his bed. The proph-
et accordingly went and met the messengers, and
And he de-
sent them back with this sentence.
parted, yet did not conceal himself; but continued
so near to the same place, that the captains and
their soldiers readily found him. (9,10.)*

V. 2. The lattice, through which Ahaziah fell, is supposed to have had some curious ornamental net-work, which being decayed, gave way when he leaned upon it.-"Baal-zebub" signifies the lord of a fly, or flies. Probably, the country was grievously infested with swarms of flies, and the Ekronites fancied that their idol delivered or V. 5, 6. The speedy return of the messengers preserved them from these. (Note, Ex. 8:21.) convinced Ahaziah, that they had not gone to Beelzebub, (which is the same name,) is called in Ekron; and they punctually delivered the message the New Testament "the prince of the devils;" of God, which Elijah had sent by them, without and hence we learn that, under these names and softening it in the least, or changing a word in it. images, evil spirits were actually worshipped as Something peculiarly venerable in the appeargods. (Note, Matt. 12:22-24.)-The Baal gener-ance of the prophet, with the firm solemnity of his ally worshipped in Israel at that time, was the god of the Zidonians; but Baal-zebub was the god of Ekron in Philistia: for they "had lords many, and gods many." It seems that his oracle was then in great repute, as that of Delphos was in Greece some ages afterwards.-Ahaziah did not send to inquire what he was to do in order to his recovery, but merely to know whether he should recover or not. (Noles, 8:7,8. 1 Kings 14:1-4.) Perhaps he had been making preparations for reducing the Moabites, and was impatient to march against

them.

V. 3, 4. When a king of Israel sent to inquire of a heathen oracle, he proclaimed to the Gentiles his want of confidence in JEHOVAH: as if the only nation favored with revelation, and the knowledge of the true God, had been the only nation in which no God was known! This was peculiarly dishonorable and provoking to the Lord; (Notes,

manner in speaking to them, seems to have overawed them; and probably they were convinced, that his words would be verified.

V. 8. Elijah was a hairy man, either in his person, or by reason of the coarseness and roughness of his garments, made perhaps of hair, and girded round him with a piece of undressed skin. In this manner he shewed his mortifiedness to the world, and expressed his concern and grief for the idolatry and iniquity of his people. (Note, Matt. 3:4.)

V. 9. This officer called Elijah a "man of God" by way of derision, not out of respect as others did.-Jezebel's name is not mentioned in this transaction; but probably she stirred up her son, as she formerly had done her husband, against the prophets of the Lord.

On the top of a hill.] Some think mount Car mel is meant: but Carmel was far north, or north[293