<hi type="bold">12. the child shall die--</hi>The death and general lamentation felt through the country at the loss of the prince were also predicted. The reason for the profound regret shown at his death arose, according to Jewish writers, from his being decidedly opposed to the erection of the golden calves, and using his influence with his father to allow his subjects the free privilege of going to worship in Jerusalem.

12. the child shall die-- The death and general lamentation felt through the country at the loss of the prince were also predicted. The reason for the profound regret shown at his death arose, according to Jewish writers, from his being decidedly opposed to the erection of the golden calves, and using his influence with his father to allow his subjects the free privilege of going to worship in Jerusalem.


<hi type="bold">13. all Israel shall mourn for him, and bury him--</hi>the only one of Jeroboam's family who should receive the rites of sepulture.

13. all Israel shall mourn for him, and bury him-- the only one of Jeroboam's family who should receive the rites of sepulture.


<hi type="bold">14. the Lord shall raise him up a king ... but what? even now--</hi>namely, Baasha (<reference osisRef="1Kgs.15.27">1Ki 15:27</reference>); he was already raised--he was in being, though not in power.

14. the Lord shall raise him up a king... but what? even now-- namely, Baasha (1Ki 15:27); he was already raised--he was in being, though not in power.


<hi type="bold">17. Tirzah--</hi>a place of pre-eminent beauty (<reference osisRef="Song.6.4">So 6:4</reference>), three hours' travelling east of Samaria, chosen when Israel became a separate kingdom, by the first monarch, and used during three short reigns as a residence of the royal house. The fertile plains and wooded hills in that part of the territory of Ephraim gave an opening to the formation of parks and pleasure-grounds similar to those which were the "paradises" of Assyrian and Persian monarchs [Stanley]. Its site is occupied by the large village of Taltise [Robinson]. As soon as the queen reached the gate of the palace, she received the intelligence that her son was dying, according to the prophet's prediction [1Ki 14:12].

17. Tirzah-- a place of pre-eminent beauty (So 6:4), three hours' travelling east of Samaria, chosen when Israel became a separate kingdom, by the first monarch, and used during three short reigns as a residence of the royal house. The fertile plains and wooded hills in that part of the territory of Ephraim gave an opening to the formation of parks and pleasure-grounds similar to those which were the "paradises" of Assyrian and Persian monarchs [Stanley]. Its site is occupied by the large village of Taltise [Robinson]. As soon as the queen reached the gate of the palace, she received the intelligence that her son was dying, according to the prophet's prediction [1Ki 14:12].


<hi type="bold">19. the rest of the acts of Jeroboam--</hi>None of the threatenings denounced against this family produced any change in his policy or government.

 <reference osisRef="1Kgs.14.21-1Kgs.14.24">1Ki 14:21-24</reference>. Rehoboam's Wicked Reign.

19. the rest of the acts of Jeroboam-- None of the threatenings denounced against this family produced any change in his policy or government. 1Ki 14:21-24. Rehoboam's Wicked Reign.


<hi type="bold">21. he reigned ... in Jerusalem--</hi>Its particular designation as "the city which the Lord did choose out of all the tribes of Israel, to put his name there," seems given here, both as a reflection on the apostasy of the ten tribes, and as a proof of the aggravated wickedness of introducing idolatry and its attendant vices there.

<hi type="bold">his mother's name was Naamah an Ammonitess--</hi>Her heathen extraction and her influence as queen mother are stated to account for Rehoboam's tendency to depart from the true religion. Led by the warning of the prophet (<reference osisRef="1Kgs.12.23">1Ki 12:23</reference>), as well as by the large immigration of Israelites into his kingdom (<reference osisRef="1Kgs.12.17">1Ki 12:17</reference>; <reference osisRef="2Chr.11.16">2Ch 11:16</reference>), he continued for the first three years of his reign a faithful patron of true religion (<reference osisRef="2Chr.11.17">2Ch 11:17</reference>). But afterwards he began and encouraged a general apostasy; idolatry became the prevailing form of worship, and the religious state of the kingdom in his reign is described by the high places, the idolatrous statues, the groves and impure rites that with unchecked license were observed in them. The description is suited to the character of the Canaanitish worship.

 <reference osisRef="1Kgs.14.25-1Kgs.14.31">1Ki 14:25-31</reference>. Shishak Spoils Jerusalem.

21. he reigned... in Jerusalem-- Its particular designation as "the city which the Lord did choose out of all the tribes of Israel, to put his name there," seems given here, both as a reflection on the apostasy of the ten tribes, and as a proof of the aggravated wickedness of introducing idolatry and its attendant vices there. his mother's name was Naamah an Ammonitess-- Her heathen extraction and her influence as queen mother are stated to account for Rehoboam's tendency to depart from the true religion. Led by the warning of the prophet (1Ki 12:23), as well as by the large immigration of Israelites into his kingdom (1Ki 12:17; 2Ch 11:16), he continued for the first three years of his reign a faithful patron of true religion (2Ch 11:17). But afterwards he began and encouraged a general apostasy; idolatry became the prevailing form of worship, and the religious state of the kingdom in his reign is described by the high places, the idolatrous statues, the groves and impure rites that with unchecked license were observed in them. The description is suited to the character of the Canaanitish worship. 1Ki 14:25-31. Shishak Spoils Jerusalem.


<hi type="bold">25-26. Shishak king of Egypt came up--</hi>He was the instrument in the hand of Providence for punishing the national defection. Even though this king had been Solomon's father-in-law, he was no relation of Rehoboam's; but there is a strong probability that he belonged to another dynasty (see on <reference osisRef="2Chr.12.2">2Ch 12:2</reference>). He was the Sheshonk of the Egyptian monuments, who is depicted on a bas-relief at Karnak, as dragging captives, who, from their peculiar physiognomy, are universally admitted to be Jews.

25-26. Shishak king of Egypt came up-- He was the instrument in the hand of Providence for punishing the national defection. Even though this king had been Solomon's father-in-law, he was no relation of Rehoboam's; but there is a strong probability that he belonged to another dynasty (see on 2Ch 12:2). He was the Sheshonk of the Egyptian monuments, who is depicted on a bas-relief at Karnak, as dragging captives, who, from their peculiar physiognomy, are universally admitted to be Jews.


<hi type="bold">29. Now the rest of the acts of Rehoboam ..., are they not written in the book of the chronicles?--</hi>not the book so called and comprehended in the sacred canon, but the national archives of Judah.

29. Now the rest of the acts of Rehoboam..., are they not written in the book of the chronicles?-- not the book so called and comprehended in the sacred canon, but the national archives of Judah.


<hi type="bold">30. there was war between Rehoboam and Jeroboam--</hi>The former was prohibited from entering on an aggressive war; but as the two kingdoms kept up a jealous rivalry, he might be forced into vigilant measures of defense, and frequent skirmishes would take place on the borders. <chapter eID="1Kgs.14"/>

30. there was war between Rehoboam and Jeroboam-- The former was prohibited from entering on an aggressive war; but as the two kingdoms kept up a jealous rivalry, he might be forced into vigilant measures of defense, and frequent skirmishes would take place on the borders.


<title type="x-s2">CHAPTER 15</title>
 <reference osisRef="1Kgs.15.1-1Kgs.15.8">1Ki 15:1-8</reference>. Abijam's Wicked Reign over Judah.

<hi type="bold">1. Abijam--</hi>His name was at first Abijah (<reference osisRef="2Chr.12.16">2Ch 12:16</reference>); "Jah," the name of God, according to an ancient fashion, being conjoined with it. But afterwards, when he was found "walking in all the sins of his father" [1Ki 15:3], that honorable addition was withdrawn, and his name in sacred history changed into Abijam [Lightfoot].

CHAPTER 15 1Ki 15:1-8. Abijam's Wicked Reign over Judah. 1. Abijam-- His name was at first Abijah (2Ch 12:16); "Jah," the name of God, according to an ancient fashion, being conjoined with it. But afterwards, when he was found "walking in all the sins of his father" [1Ki 15:3], that honorable addition was withdrawn, and his name in sacred history changed into Abijam [Lightfoot].


<hi type="bold">2. Three years reigned he--</hi>(compare <reference osisRef="1Kgs.15.1">1Ki 15:1</reference> with <reference osisRef="1Kgs.15.9">1Ki 15:9</reference>). Parts of years are often counted in Scripture as whole years. The reign began in Jeroboam's eighteenth year, continued till the nineteenth, and ended in the course of the twentieth.

<hi type="bold">his mother's name was Maachah--</hi>or Michaiah (<reference osisRef="2Chr.13.2">2Ch 13:2</reference>), probably altered from the one to the other on her becoming queen, as was very common under a change of circumstances. She is called the daughter of Abishalom, or Absalom (<reference osisRef="2Chr.11.21">2Ch 11:21</reference>), of Uriel (<reference osisRef="2Chr.13.2">2Ch 13:2</reference>). Hence, it has been thought probable that Tamar, the daughter of Absalom (<reference osisRef="2Sam.14.27">2Sa 14:27</reference>; <reference osisRef="2Sam.18.18">18:18</reference>), had been married to Uriel, and that Maachah was their daughter.

2. Three years reigned he-- (compare 1Ki 15:1 with 1Ki 15:9). Parts of years are often counted in Scripture as whole years. The reign began in Jeroboam's eighteenth year, continued till the nineteenth, and ended in the course of the twentieth. his mother's name was Maachah-- or Michaiah (2Ch 13:2), probably altered from the one to the other on her becoming queen, as was very common under a change of circumstances. She is called the daughter of Abishalom, or Absalom (2Ch 11:21), of Uriel (2Ch 13:2). Hence, it has been thought probable that Tamar, the daughter of Absalom (2Sa 14:27; 18:18), had been married to Uriel, and that Maachah was their daughter.


<hi type="bold">3. his heart was not perfect with the Lord ... , as the heart of David his father--</hi>(Compare <reference osisRef="1Kgs.11.4">1Ki 11:4</reference>; <reference osisRef="1Kgs.14.22">14:22</reference>). He was not positively bad at first, for it appears that he had done something to restore the pillaged treasures of the temple (<reference osisRef="1Kgs.15.15">1Ki 15:15</reference>). This phrase contains a comparative reference to David's heart. His doing that which was right in the eyes of the Lord (<reference osisRef="1Kgs.15.5">1Ki 15:5</reference>) is frequently used in speaking of the kings of Judah, and means only that they did or did not do that which, in the general course and tendency of their government, was acceptable to God. It furnishes no evidence as to the lawfulness or piety of one specific act.

3. his heart was not perfect with the Lord..., as the heart of David his father-- (Compare 1Ki 11:4; 14:22). He was not positively bad at first, for it appears that he had done something to restore the pillaged treasures of the temple (1Ki 15:15). This phrase contains a comparative reference to David's heart. His doing that which was right in the eyes of the Lord (1Ki 15:5) is frequently used in speaking of the kings of Judah, and means only that they did or did not do that which, in the general course and tendency of their government, was acceptable to God. It furnishes no evidence as to the lawfulness or piety of one specific act.


<hi type="bold">4. for David's sake did the Lord his God give him a lamp--</hi>"A lamp" in one's house is an Oriental phrase for continuance of family name and prosperity. Abijam was not rejected only in consequence of the divine promise to David (see on <reference osisRef="1Kgs.11.13-1Kgs.11.36">1Ki 11:13-36</reference>).

 <reference osisRef="1Kgs.15.9-1Kgs.15.22">1Ki 15:9-22</reference>. Asa's Good Reign.

4. for David's sake did the Lord his God give him a lamp-- "A lamp" in one's house is an Oriental phrase for continuance of family name and prosperity. Abijam was not rejected only in consequence of the divine promise to David (see on 1Ki 11:13-36). 1Ki 15:9-22. Asa's Good Reign.


<hi type="bold">10-13. his mother's name was Maachah--</hi>She was properly his grandmother, and she is here called "the king's mother," from the post of dignity which at the beginning of his reign she possessed. Asa, as a constitutional monarch, acted like the pious David, laboring to abolish the traces and polluting practices of idolatry, and in pursuance of his impartial conduct, he did not spare delinquents even of the highest rank.

10-13. his mother's name was Maachah-- She was properly his grandmother, and she is here called "the king's mother," from the post of dignity which at the beginning of his reign she possessed. Asa, as a constitutional monarch, acted like the pious David, laboring to abolish the traces and polluting practices of idolatry, and in pursuance of his impartial conduct, he did not spare delinquents even of the highest rank.


<hi type="bold">15. he brought in the things which his father had dedicated--</hi>Probably the spoils which Abijam had taken from the vanquished army of Jeroboam (see <reference osisRef="2Chr.13.16">2Ch 13:16</reference>).

<hi type="bold">and the things which himself had dedicated--</hi>after his own victory over the Cushites (<reference osisRef="2Chr.14.12">2Ch 14:12</reference>).

15. he brought in the things which his father had dedicated-- Probably the spoils which Abijam had taken from the vanquished army of Jeroboam (see 2Ch 13:16). and the things which himself had dedicated-- after his own victory over the Cushites (2Ch 14:12).


<hi type="bold">16-17. there was war between Asa and Baasha king of Israel all their days--</hi>Asa enjoyed a ten years' peace after Jeroboam's defeat by Abijam, and this interval was wisely and energetically spent in making internal reforms, as well as increasing the means of national defense (<reference osisRef="2Chr.14.1-2Chr.14.7">2Ch 14:1-7</reference>). In the fifteenth year of his reign, however, the king of Israel commenced hostilities against him, and, invading his kingdom, erected a strong fortress at Ramah, which was near Gibeah, and only six Roman miles from Jerusalem. Afraid lest his subjects might quit his kingdom and return to the worship of their fathers, he wished to cut off all intercourse between the two nations. Ramah stood on an eminence overhanging a narrow ravine which separated Israel from Judah, and therefore he took up a hostile position in that place.

16-17. there was war between Asa and Baasha king of Israel all their days-- Asa enjoyed a ten years' peace after Jeroboam's defeat by Abijam, and this interval was wisely and energetically spent in making internal reforms, as well as increasing the means of national defense (2Ch 14:1-7). In the fifteenth year of his reign, however, the king of Israel commenced hostilities against him, and, invading his kingdom, erected a strong fortress at Ramah, which was near Gibeah, and only six Roman miles from Jerusalem. Afraid lest his subjects might quit his kingdom and return to the worship of their fathers, he wished to cut off all intercourse between the two nations. Ramah stood on an eminence overhanging a narrow ravine which separated Israel from Judah, and therefore he took up a hostile position in that place.


<hi type="bold">18-20. Then Asa took all the silver and the gold that were left in the ... house of the Lord--</hi>Asa's religious character is now seen to decline. He trusted not in the Lord (<reference osisRef="2Chr.16.7">2Ch 16:7</reference>). In this emergency Asa solicited the powerful aid of the king of Damascene-Syria; and to bribe him to break off his alliance with Baasha, he transmitted to him the treasure lying in the temple and palace. The Syrian mercenaries were gained. Instances are to be found, both in the ancient and modern history of the East, of the violation of treaties equally sudden and unscrupulous, through the presentation of some tempting bribe. Ben-hadad poured an army into the northern provinces of Israel, and having captured some cities in Galilee, on the borders of Syria, compelled Baasha to withdraw from Ramah back within his own territories.

<hi type="bold">Ben-hadad--</hi>(See on <reference osisRef="1Kgs.11.14">1Ki 11:14</reference>).

18-20. Then Asa took all the silver and the gold that were left in the... house of the Lord-- Asa's religious character is now seen to decline. He trusted not in the Lord (2Ch 16:7). In this emergency Asa solicited the powerful aid of the king of Damascene-Syria; and to bribe him to break off his alliance with Baasha, he transmitted to him the treasure lying in the temple and palace. The Syrian mercenaries were gained. Instances are to be found, both in the ancient and modern history of the East, of the violation of treaties equally sudden and unscrupulous, through the presentation of some tempting bribe. Ben-hadad poured an army into the northern provinces of Israel, and having captured some cities in Galilee, on the borders of Syria, compelled Baasha to withdraw from Ramah back within his own territories. Ben-hadad-- (See on 1Ki 11:14).


<hi type="bold">22. Then king Asa made a proclamation--</hi>The fortifications which Baasha had erected at Ramah were demolished, and with the materials were built other defenses, where Asa thought they were needed--at Geba (now Jeba) and Mizpeh (now Neby Samuil), about two hours' travelling north of Jerusalem.

22. Then king Asa made a proclamation-- The fortifications which Baasha had erected at Ramah were demolished, and with the materials were built other defenses, where Asa thought they were needed--at Geba (now Jeba) and Mizpeh (now Neby Samuil), about two hours' travelling north of Jerusalem.


<hi type="bold">23. in the time of his old age he was diseased in his feet--</hi>(See on <reference osisRef="2Chr.16.12">2Ch 16:12</reference>, where an additional proof is given of his religious degeneracy.)

 <reference osisRef="1Kgs.15.25-1Kgs.15.34">1Ki 15:25-34</reference>. Nadab's Wicked Reign.

23. in the time of his old age he was diseased in his feet-- (See on 2Ch 16:12, where an additional proof is given of his religious degeneracy.) 1Ki 15:25-34. Nadab's Wicked Reign.


<hi type="bold">25. Nadab the son of Jeroboam began to reign--</hi>No record is given of him, except his close adherence to the bad policy of his father.

25. Nadab the son of Jeroboam began to reign-- No record is given of him, except his close adherence to the bad policy of his father.


<hi type="bold">27. Baasha smote him at Gibbethon--</hi>This town, within the tribe of Dan, was given to the Levites (<reference osisRef="Josh.19.44">Jos 19:44</reference>). It lay on the Philistine borders, and having been seized by that people, Nadab laid siege to recover it.

27. Baasha smote him at Gibbethon-- This town, within the tribe of Dan, was given to the Levites (Jos 19:44). It lay on the Philistine borders, and having been seized by that people, Nadab laid siege to recover it.


<hi type="bold">29. when he reigned, he smote all the house of Jeroboam--</hi>It was according to a barbarous practice too common in the East, for a usurper to extirpate all rival candidates for the throne; but it was an accomplishment of Ahijah's prophecy concerning Jeroboam (<reference osisRef="1Kgs.14.10">1Ki 14:10</reference>, <reference osisRef="1Kgs.14.11">11</reference>). <chapter eID="1Kgs.15"/>

29. when he reigned, he smote all the house of Jeroboam-- It was according to a barbarous practice too common in the East, for a usurper to extirpate all rival candidates for the throne; but it was an accomplishment of Ahijah's prophecy concerning Jeroboam (1Ki 14:10, 11).


<title type="x-s2">CHAPTER 16</title>
 <reference osisRef="1Kgs.16.1-1Kgs.16.8">1Ki 16:1-8</reference>. Jehu's Prophecy against Baasha.

<hi type="bold">1. Then the word of the Lord came to Jehu--</hi>This is the only incident recorded in the life of this prophet. His father was also a prophet (<reference osisRef="2Chr.16.7">2Ch 16:7</reference>).

CHAPTER 16 1Ki 16:1-8. Jehu's Prophecy against Baasha. 1. Then the word of the Lord came to Jehu-- This is the only incident recorded in the life of this prophet. His father was also a prophet (2Ch 16:7).


<hi type="bold">2. Forasmuch as I exalted thee--</hi>The doom he pronounced on Baasha was exactly the same as denounced against Jeroboam and his posterity. Though he had waded through slaughter to his throne, he owed his elevation to the appointment or permission of Him "by whom kings reign."

<hi type="bold">over my people Israel--</hi>With all their errors and lapses into idolatry, they were not wholly abandoned by God. He still showed His interest in them by sending prophets and working miracles in their favor, and possessed a multitude of faithful worshippers in the kingdom of Israel.

2. Forasmuch as I exalted thee-- The doom he pronounced on Baasha was exactly the same as denounced against Jeroboam and his posterity. Though he had waded through slaughter to his throne, he owed his elevation to the appointment or permission of Him "by whom kings reign." over my people Israel-- With all their errors and lapses into idolatry, they were not wholly abandoned by God. He still showed His interest in them by sending prophets and working miracles in their favor, and possessed a multitude of faithful worshippers in the kingdom of Israel.


<hi type="bold">7. also by the hand of the prophet Jehu--</hi>This is not another prophecy, but merely an addition by the sacred historian, explanatory of the death of Baasha and the extinction of his family. The doom pronounced against Jeroboam (<reference osisRef="1Kgs.14.9">1Ki 14:9</reference>), did not entitle him to take the execution of the sentence into his own hands; but from his following the same calf-worship, he had evidently plotted the conspiracy and murder of that king in furtherance of his own ambitious designs; and hence, in his own assassination, he met the just reward of his deeds. The similitude to Jeroboam extends to their deaths as well as their lives--the reign of their sons, and the ruin of their families.

7. also by the hand of the prophet Jehu-- This is not another prophecy, but merely an addition by the sacred historian, explanatory of the death of Baasha and the extinction of his family. The doom pronounced against Jeroboam (1Ki 14:9), did not entitle him to take the execution of the sentence into his own hands; but from his following the same calf-worship, he had evidently plotted the conspiracy and murder of that king in furtherance of his own ambitious designs; and hence, in his own assassination, he met the just reward of his deeds. The similitude to Jeroboam extends to their deaths as well as their lives--the reign of their sons, and the ruin of their families.


<hi type="bold">8. began Elah the son of Baasha to reign--</hi>(compare <reference osisRef="1Kgs.15.33">1Ki 15:33</reference>). From this it will appear that Baasha died in the twenty-third year of his reign (see on <reference osisRef="1Kgs.15.2">1Ki 15:2</reference>), and Elah, who was a prince of dissolute habits, reigned not fully two years.

 <reference osisRef="1Kgs.16.9-1Kgs.16.22">1Ki 16:9-22</reference>. Zimri's Conspiracy.

8. began Elah the son of Baasha to reign-- (compare 1Ki 15:33). From this it will appear that Baasha died in the twenty-third year of his reign (see on 1Ki 15:2), and Elah, who was a prince of dissolute habits, reigned not fully two years. 1Ki 16:9-22. Zimri's Conspiracy.


<hi type="bold">9-12. Zimri ... conspired against him--</hi>"Arza which was over his house." During a carousal in the house of his chamberlain, Zimri slew him, and having seized the sovereignty, endeavored to consolidate his throne by the massacre of all the royal race.

9-12. Zimri... conspired against him-- "Arza which was over his house." During a carousal in the house of his chamberlain, Zimri slew him, and having seized the sovereignty, endeavored to consolidate his throne by the massacre of all the royal race.


<hi type="bold">15-18. did Zimri reign seven days--</hi>The news of his conspiracy soon spread, and the army having proclaimed their general, Omri, king, that officer immediately raised the siege at Gibbethon and marched directly against the capital in which the usurper had established himself. Zimri soon saw that he was not in circumstances to hold out against all the forces of the kingdom; so, shutting himself up in the palace, he set it on fire, and, like Sardanapalus, chose to perish himself and reduce all to ruin, rather than that the palace and royal treasures should fall into the hands of his successful rival. The seven days' reign may refer either to the brief duration of his royal authority, or the period in which he enjoyed unmolested tranquillity in the palace.

15-18. did Zimri reign seven days-- The news of his conspiracy soon spread, and the army having proclaimed their general, Omri, king, that officer immediately raised the siege at Gibbethon and marched directly against the capital in which the usurper had established himself. Zimri soon saw that he was not in circumstances to hold out against all the forces of the kingdom; so, shutting himself up in the palace, he set it on fire, and, like Sardanapalus, chose to perish himself and reduce all to ruin, rather than that the palace and royal treasures should fall into the hands of his successful rival. The seven days' reign may refer either to the brief duration of his royal authority, or the period in which he enjoyed unmolested tranquillity in the palace.


<hi type="bold">19. For his sins which he sinned--</hi>This violent end was a just retribution for his crimes. "His walking in the ways of Jeroboam" might have been manifested either by the previous course of his life, or by his decrees published on his ascension, when he made a strong effort to gain popularity by announcing his continued support of the calf worship.

19. For his sins which he sinned-- This violent end was a just retribution for his crimes. "His walking in the ways of Jeroboam" might have been manifested either by the previous course of his life, or by his decrees published on his ascension, when he made a strong effort to gain popularity by announcing his continued support of the calf worship.


<hi type="bold">21-22. Then were the people of Israel divided into two parts--</hi>The factions that ensued occasioned a four years' duration (compare <reference osisRef="1Kgs.16.15">1Ki 16:15</reference> with <reference osisRef="1Kgs.16.23">1Ki 16:23</reference>), of anarchy or civil war. Whatever might be the public opinion of Omri's merits a large body of the people disapproved of the mode of his election, and declared for Tibni. The army, however, as usual in such circumstances (and they had the will of Providence favoring them), prevailed over all opposition, and Omri became undisputed possessor of the throne.

21-22. Then were the people of Israel divided into two parts-- The factions that ensued occasioned a four years' duration (compare 1Ki 16:15 with 1Ki 16:23), of anarchy or civil war. Whatever might be the public opinion of Omri's merits a large body of the people disapproved of the mode of his election, and declared for Tibni. The army, however, as usual in such circumstances (and they had the will of Providence favoring them), prevailed over all opposition, and Omri became undisputed possessor of the throne.


<hi type="bold">23. In the thirty and first year of Asa ... began Omri to reign--</hi>The twelve years of his reign are computed from the beginning of his reign, which was in the twenty-seventh year of Asa's reign. He held a contested reign for four years with Tibni; and then, at the date stated in this verse, entered on a sole and peaceful reign of eight years.

23. In the thirty and first year of Asa... began Omri to reign-- The twelve years of his reign are computed from the beginning of his reign, which was in the twenty-seventh year of Asa's reign. He held a contested reign for four years with Tibni; and then, at the date stated in this verse, entered on a sole and peaceful reign of eight years.


<hi type="bold">24. he bought the hill Samaria of Shemer--</hi>The palace of Tirzah being in ruins, Omri, in selecting the site of his royal residence, was naturally influenced by considerations both of pleasure and advantage. In the center of a wide amphitheatre of mountains, about six miles from Shechem, rises an oblong hill with steep, yet accessible sides, and a long flat top extending east and west, and rising five hundred or six hundred feet above the valley. What Omri in all probability built as a mere palatial residence, became the capital of the kingdom instead of Shechem. It was as though Versailles had taken the place of Paris, or Windsor of London. The choice of Omri was admirable, in selecting a position which combined in a union not elsewhere found in Palestine: strength, beauty, and fertility [Stanley].

<hi type="bold">two talents of silver--</hi>£684. Shemer had probably made it a condition of the sale, that the name should be retained. But as city and palace were built there by Omri, it was in accordance with Eastern custom to call it after the founder. The Assyrians did so, and on a tablet dug out of the ruins of Nineveh, an inscription was found relating to Samaria, which is called Beth-khumri--the house of Omri [Layard]. (See <reference osisRef="2Kgs.17.5">2Ki 17:5</reference>).

24. he bought the hill Samaria of Shemer-- The palace of Tirzah being in ruins, Omri, in selecting the site of his royal residence, was naturally influenced by considerations both of pleasure and advantage. In the center of a wide amphitheatre of mountains, about six miles from Shechem, rises an oblong hill with steep, yet accessible sides, and a long flat top extending east and west, and rising five hundred or six hundred feet above the valley. What Omri in all probability built as a mere palatial residence, became the capital of the kingdom instead of Shechem. It was as though Versailles had taken the place of Paris, or Windsor of London. The choice of Omri was admirable, in selecting a position which combined in a union not elsewhere found in Palestine: strength, beauty, and fertility [Stanley]. two talents of silver-- £684. Shemer had probably made it a condition of the sale, that the name should be retained. But as city and palace were built there by Omri, it was in accordance with Eastern custom to call it after the founder. The Assyrians did so, and on a tablet dug out of the ruins of Nineveh, an inscription was found relating to Samaria, which is called Beth-khumri--the house of Omri [Layard]. (See 2Ki 17:5).


<hi type="bold">25-27. But Omri wrought evil--</hi>The character of Omri's reign and his death are described in the stereotyped form used towards all the successors of Jeroboam in respect both to policy as well as time.

25-27. But Omri wrought evil-- The character of Omri's reign and his death are described in the stereotyped form used towards all the successors of Jeroboam in respect both to policy as well as time.


<hi type="bold">29-33. Ahab the son of Omri did evil in the sight of the Lord above all that were before him--</hi>The worship of God by symbols had hitherto been the offensive form of apostasy in Israel, but now gross idolatry is openly patronized by the court. This was done through the influence of Jezebel, Ahab's queen. She was "the daughter of Eth-baal, king of the Zidonians." He was priest of Ashtaroth or Astarte, who, having murdered Philetes, king of Tyre, ascended the throne of that kingdom, being the eighth king since Hiram. Jezebel was the wicked 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 worship introduced into her adopted country.

29-33. Ahab the son of Omri did evil in the sight of the Lord above all that were before him-- The worship of God by symbols had hitherto been the offensive form of apostasy in Israel, but now gross idolatry is openly patronized by the court. This was done through the influence of Jezebel, Ahab's queen. She was "the daughter of Eth-baal, king of the Zidonians." He was priest of Ashtaroth or Astarte, who, having murdered Philetes, king of Tyre, ascended the throne of that kingdom, being the eighth king since Hiram. Jezebel was the wicked 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 worship introduced into her adopted country.


<hi type="bold">34. In his days did Hiel the Beth-elite build Jericho--</hi>(see on <reference osisRef="Josh.6.26">Jos 6:26</reference>). The curse took effect on the family of this reckless man but whether his oldest son died at the time of laying the foundation, and the youngest at the completion of the work, or whether he lost all his sons in rapid succession, 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 there is no reference either to the natural or violent deaths of Hiel's sons; but that he began in presence of his oldest 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 five hundred years after it was uttered; and from Jericho being inhabited after Joshua's time (<reference osisRef="Judg.3.13">Jud 3:13</reference>; <reference osisRef="2Sam.10.5">2Sa 10:5</reference>), 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 been within the territory of Israel; and the unresisted act of Hiel affords a painful evidence how far the people of Israel had lost all knowledge of, or respect for, the word of God. <chapter eID="1Kgs.16"/>

34. In his days did Hiel the Beth-elite build Jericho-- (see on Jos 6:26). The curse took effect on the family of this reckless man but whether his oldest son died at the time of laying the foundation, and the youngest at the completion of the work, or whether he lost all his sons in rapid succession, 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 there is no reference either to the natural or violent deaths of Hiel's sons; but that he began in presence of his oldest 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 five hundred years after it was uttered; and from Jericho being inhabited after Joshua's time (Jud 3:13; 2Sa 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 been within the territory of Israel; and the unresisted act of Hiel affords a painful evidence how far the people of Israel had lost all knowledge of, or respect for, the word of God.


<title type="x-s2">CHAPTER 17</title>
 <reference osisRef="1Kgs.17.1-1Kgs.17.7">1Ki 17:1-7</reference>. Elijah, Prophesying against Ahab, Is Sent to Cherith.

<hi type="bold">1. Elijah the Tishbite--</hi>This prophet is introduced as abruptly as Melchisedek--his birth, parents, and call to the prophetic office being alike unrecorded. He is supposed to be called the Tishbite from Tisbeh, a place east of Jordan.

<hi type="bold">who was of the inhabitants of Gilead--</hi>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.

<hi type="bold">said unto Ahab--</hi>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. 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.

<hi type="bold">before whom I stand--</hi>that is, whom I serve (<reference osisRef="Deut.18.5">De 18:5</reference>).

<hi type="bold">there shall not be dew nor rain these years--</hi>not absolutely; but the dew and the rain would not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of God, while an absolute drought would have converted the whole country into an uninhabitable waste.

<hi type="bold">but according to my word--</hi>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 (<reference osisRef="Deut.11.16">De 11:16</reference>, <reference osisRef="Deut.11.17">17</reference>; <reference osisRef="Deut.28.23">28:23</reference>).

CHAPTER 17 1Ki 17:1-7. Elijah, Prophesying against Ahab, Is Sent to Cherith. 1. Elijah the Tishbite-- This prophet is introduced as abruptly as Melchisedek--his birth, parents, and call to the prophetic office being alike unrecorded. He is supposed to be called the Tishbite from Tisbeh, a place east of Jordan. who was of the inhabitants of Gilead-- 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. 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-- that is, whom I serve (De 18:5). there shall not be dew nor rain these years-- not absolutely; but the dew and the rain would not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of God, while an absolute drought would 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 (De 11:16, 17; 28:23).


<hi type="bold">2-3. the word of the Lord came unto him, saying, Get thee hence, and turn thee eastward, &c.--</hi>At first the king may have spurned the prediction as the utterance of a vain enthusiast; but when he found the drought did last and increase in severity, he sought Elijah, who, as it was necessary that he should be far 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, before [east of] Jordan." Tradition points it out in a small winter torrent, a little below the ford at Beth-shan.

2-3. the word of the Lord came unto 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 did last and increase in severity, he sought Elijah, who, as it was necessary that he should be far 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, before [east of] Jordan." Tradition points it out in a small winter torrent, a little below the ford at Beth-shan.


<hi type="bold">6. the ravens brought him bread--</hi>The idea of such unclean and voracious birds being employed to feed the prophet has appeared to many so strange that they have labored to make out the Orebim, which in our version has been rendered "ravens," to be as the word is used (in <reference osisRef="Ezek.27.27">Eze 27:27</reference>) "merchants"; or Arabians (<reference osisRef="2Chr.21.16">2Ch 21:16</reference>; <reference osisRef="Neh.4.7">Ne 4:7</reference>); or, the citizens of Arabah, near Beth-shan (<reference osisRef="Josh.15.6">Jos 15:6</reference>; <reference osisRef="Josh.18.18">18:18</reference>). But the common rendering 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, 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.

 <reference osisRef="1Kgs.17.8-1Kgs.17.16">1Ki 17:8-16</reference>. He Is Sent to a Widow of Zarephath.

6. the ravens brought him bread-- The idea of such unclean and voracious birds being employed to feed the prophet has appeared to many so strange that they have labored to make out the Orebim, which in our version has been rendered "ravens," to be as the word is used (in Eze 27:27) "merchants"; or Arabians (2Ch 21:16; Ne 4:7); or, the citizens of Arabah, near Beth-shan (Jos 15:6; 18:18). But the common rendering 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, 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. 1Ki 17:8-16. He Is Sent to a Widow of Zarephath.


<hi type="bold">8-16. the word of the Lord came to him--</hi>Zarephath, 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 succor, she received a prophet's reward (<reference osisRef="Matt.10.41">Mt 10:41</reference>, <reference osisRef="Matt.10.42">42</reference>), and for the one meal afforded to him, God, by a miraculous increase of the little stock, afforded many to her.

 <reference osisRef="1Kgs.17.17-1Kgs.17.24">1Ki 17:17-24</reference>. He Raises Her Son to Life.

8-16. the word of the Lord came to him-- Zarephath, 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 succor, she received a prophet's reward (Mt 10:41, 42), and for the one meal afforded to him, God, by a miraculous increase of the little stock, afforded many to her. 1Ki 17:17-24. He Raises Her Son to Life.


<hi type="bold">17-24. the son of the woman, the mistress of the house, fell sick--</hi>A severe domestic calamity seems to have led her to think that, as 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, the prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing its restoration, and along with 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 knowledge of God, and a firm faith in His word (<reference osisRef="Luke.4.25">Lu 4:25</reference>). <chapter eID="1Kgs.17"/>

17-24. the son of the woman, the mistress of the house, fell sick-- A severe domestic calamity seems to have led her to think that, as 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, the prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing its restoration, and along with 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 knowledge of God, and a firm faith in His word (Lu 4:25).


<title type="x-s2">CHAPTER 18</title>
 <reference osisRef="1Kgs.18.1-1Kgs.18.16">1Ki 18:1-16</reference>. Elijah Meets Obadiah.

<hi type="bold">1. the third year--</hi>In the New Testament, it is said there was no rain "for the space of three years and six months" [Jas 5:17]. 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 cause of the national judgment, and compelled him, with God's direction, to consult his safety in flight. This was six months after the king was told there would be neither dew nor rain, and from this period the three years in this passage are computed.

<hi type="bold">Go, show thyself unto Ahab--</hi>The king had remained obdurate and impenitent. Another opportunity was to be given him of repentance, and Elijah was sent in order to declare to him the cause of the national judgment, and to promise him, on condition of his removing it, the immediate blessing of rain.

CHAPTER 18 1Ki 18:1-16. Elijah Meets Obadiah. 1. the third year-- In the New Testament, it is said there was no rain "for the space of three years and six months" [Jas 5:17]. 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 cause of the national judgment, and compelled him, with God's direction, to consult his safety in flight. This was six months after the king was told there would be neither dew nor rain, and from this period the three years in this passage are computed. Go, show thyself unto Ahab-- The king had remained obdurate and impenitent. Another opportunity was to be given him of repentance, and Elijah was sent in order to declare to him the cause of the national judgment, and to promise him, on condition of his removing it, the immediate blessing of rain.


<hi type="bold">2. Elijah went--</hi>a marvellous proof of the natural intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of God, that he ventured to approach the presence of the raging lion.

<hi type="bold">there was a sore famine in Samaria--</hi>Elijah found that the famine was pressing with intense severity in the capital. Corn must have been obtained for the people 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 pasture to his cattle. On the banks of the rivulets, grass, tender shoots of grass, might naturally be expected; but the water being dried up, the verdure would disappear. In the pastoral districts of the East it would be reckoned a most suitable occupation still for a king or chief to go at the head of such an expedition. Ranging over a large tract of country, Ahab had gone through one district, Obadiah through another.

2. Elijah went-- a marvellous proof of the natural intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of God, that he ventured to approach the presence of the raging lion. there was a sore famine in Samaria-- Elijah found that the famine was pressing with intense severity in the capital. Corn must have been obtained for the people 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 pasture to his cattle. On the banks of the rivulets, grass, tender shoots of grass, might naturally be expected; but the water being dried up, the verdure would disappear. In the pastoral districts of the East it would be reckoned a most suitable occupation still for a king or chief to go at the head of such an expedition. Ranging over a large tract of country, Ahab had gone through one district, Obadiah through another.


<hi type="bold">3. Obadiah feared the Lord greatly--</hi>Although he did not follow the course taken by the Levites and the majority of pious Israelites at that time of emigration into Judah (<reference osisRef="2Chr.11.13-2Chr.11.16">2Ch 11:13-16</reference>), 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 for his not going to worship in Jerusalem.

3. Obadiah feared the Lord greatly-- Although he did not follow the course taken by the Levites and the majority of pious Israelites at that time of emigration into Judah (2Ch 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 for his not going to worship in Jerusalem.


<hi type="bold">4. an hundred prophets--</hi>not men endowed with the extraordinary gifts of the prophetic office, but who were devoted to the service of God, preaching, praying, praising, &c. (<reference osisRef="1Sam.10.10-1Sam.10.12">1Sa 10:10-12</reference>).

<hi type="bold">fed them with bread and water--</hi>These articles are often used to include sustenance of any kind. As this succor 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.

4. an hundred 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. (1Sa 10:10-12). fed them with bread and water-- These articles are often used to include sustenance of any kind. As this succor 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.


<hi type="bold">7-16. Obadiah was in the way ... Elijah met him--</hi>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 solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah.

7-16. Obadiah was in the way... Elijah met him-- 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 solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah.


<hi type="bold">17-18. Art thou he that troubleth Israel--</hi>A violent altercation took place. Ahab thought to awe him into submission, but the prophet boldly and undisguisedly 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 the offender. He 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.

17-18. Art thou he that troubleth Israel-- A violent altercation took place. Ahab thought to awe him into submission, but the prophet boldly and undisguisedly 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 the offender. He 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.


<hi type="bold">19. gather ... the prophets of Baal ... the prophets of the groves--</hi>From the sequel it appears that the former only came. The latter, anticipating some evil, evaded the king's command.

<hi type="bold">which eat at Jezebel's table--</hi>that is, not at the royal table where she herself dined, but they were maintained from her kitchen establishment (see on <reference osisRef="1Sam.20.25">1Sa 20:25</reference> and <reference osisRef="1Kgs.4.22">1Ki 4:22</reference>). They were the priests of Astarte, the Zidonian goddess.

19. gather... the prophets of Baal... the prophets of the groves-- From the sequel it appears that the former only came. The latter, anticipating some evil, evaded the king's command. which eat at Jezebel's table-- that is, not at the royal table where she herself dined, but they were maintained from her kitchen establishment (see on 1Sa 20:25 and 1Ki 4:22). They were the priests of Astarte, the Zidonian goddess.


<hi type="bold">20. mount Carmel--</hi>is a bold, bluff promontory, which extends from the western coast of Palestine, at the bay of Acre, for many miles eastward, to the central hills of Samaria. It is a long range, presenting many summits, and intersected by a number of small ravines. The spot where the contest took place is situated at the eastern extremity, which is also the highest point of the whole ridge. It is called El-Mohhraka, "the Burning," or "the Burnt Place." No spot could have been better 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 two hundred 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.

20. mount Carmel-- is a bold, bluff promontory, which extends from the western coast of Palestine, at the bay of Acre, for many miles eastward, to the central hills of Samaria. It is a long range, presenting many summits, and intersected by a number of small ravines. The spot where the contest took place is situated at the eastern extremity, which is also the highest point of the whole ridge. It is called El-Mohhraka, "the Burning," or "the Burnt Place." No spot could have been better 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 two hundred 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.


<hi type="bold">21-40. Elijah said unto all the people, How long halt ye?--</hi>They had long been attempting to conjoin the service of God with that of Baal. It was an impracticable union and the people were so struck with a sense of their own folly, or dread of the king's displeasure, that they "answered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, not to the authority of the law, for that would have no weight, but by a visible token from Heaven. As fire was the element over which Baal was supposed to preside, Elijah proposed that two bullocks should be slain and placed on separate altars of wood, the one for Baal, and the other for God. On whichever the fire should descend to consume it, the event should 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 the 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 gesticulations, and mingling their blood with the sacrifice. 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, which Jezebel had demolished. Then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be dashed all 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 (<reference osisRef="Lev.9.24">Le 9:24</reference>; <reference osisRef="Judg.6.21">Jud 6:21</reference>; <reference osisRef="Judg.13.20">13:20</reference>; <reference osisRef="1Chr.21.26">1Ch 21:26</reference>; <reference osisRef="2Chr.7.1">2Ch 7:1</reference>), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was that of admiration mingled with awe; and with one voice 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 their blood fill the channel of the river (Kishon), which, 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 (<reference osisRef="Deut.15.5">De 15:5</reference>; <reference osisRef="Deut.18.20">18:20</reference>). The natural features of the mount exactly correspond with the details of this narrative. The conspicuous summit, 1635 feet above the sea, on which the altars were placed, presents an esplanade spacious enough 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 is abundance of loose stones, to furnish the twelve stones of which the altar was built--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; two hundred fifty 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 site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea [Van De Velde]. The summit is one thousand 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.

 <reference osisRef="1Kgs.18.41-1Kgs.18.46">1Ki 18:41-46</reference>. Elijah, by Prayer, Obtains Rain.

21-40. Elijah said unto all the people, How long halt ye?-- They had long been attempting to conjoin the service of God with that of Baal. It was an impracticable union and the people were so struck with a sense of their own folly, or dread of the king's displeasure, that they "answered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, not to the authority of the law, for that would have no weight, but by a visible token from Heaven. As fire was the element over which Baal was supposed to preside, Elijah proposed that two bullocks should be slain and placed on separate altars of wood, the one for Baal, and the other for God. On whichever the fire should descend to consume it, the event should 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 the 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 gesticulations, and mingling their blood with the sacrifice. 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, which Jezebel had demolished. Then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be dashed all 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 (Le 9:24; Jud 6:21; 13:20; 1Ch 21:26; 2Ch 7:1), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was that of admiration mingled with awe; and with one voice 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 their blood fill the channel of the river (Kishon), which, 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 (De 15:5; 18:20). The natural features of the mount exactly correspond with the details of this narrative. The conspicuous summit, 1635 feet above the sea, on which the altars were placed, presents an esplanade spacious enough 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 is abundance of loose stones, to furnish the twelve stones of which the altar was built--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; two hundred fifty 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 site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea [Van De Velde]. The summit is one thousand 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. 1Ki 18:41-46. Elijah, by Prayer, Obtains Rain.


<hi type="bold">42. Ahab went up to eat and to drink--</hi>Ahab, kept in painful excitement 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 (<reference osisRef="1Kgs.18.1">1Ki 18:1</reference>).

<hi type="bold">put his face between his knees--</hi>a posture of earnest supplication still used.

42. Ahab went up to eat and to drink-- Ahab, kept in painful excitement 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 (1Ki 18:1). put his face between his knees-- a posture of earnest supplication still used.


<hi type="bold">43. Go up now, look toward the sea--</hi>From the place of worship there is a small eminence, which, on the west and northwest side, intercepts the view of the sea [Stanley; Van De Velde]. It can be ascended in a few minutes, and presents a wide prospect of the Mediterranean. Six times the servant went up, but the sky was clear--the sea tranquil. On the seventh he described the sign of approaching rain [1Ki 18:44].

43. Go up now, look toward the sea-- From the place of worship there is a small eminence, which, on the west and northwest side, intercepts the view of the sea [Stanley; Van De Velde]. It can be ascended in a few minutes, and presents a wide prospect of the Mediterranean. Six times the servant went up, but the sky was clear--the sea tranquil. On the seventh he described the sign of approaching rain [1Ki 18:44].


<hi type="bold">44. Behold, there ariseth a little cloud out of the sea, like a man's hand--</hi>The clearness of the sky renders the smallest speck distinctly visible; and this is in Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and larger with astonishing celerity, till the whole heaven is black, and the cloud bursts in a deluge of rain.

<hi type="bold">Prepare thy chariot, and get thee down, that the rain stop thee not--</hi>either by the river Kishon being suddenly so swollen as to be impassable, or from the deep layer of dust in the arid plain being turned into thick mud, so as to impede the wheels.

44. Behold, there ariseth a little cloud out of the sea, like a man's hand-- The clearness of the sky renders the smallest speck distinctly visible; and this is in Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and larger with astonishing celerity, till the whole heaven is black, and the cloud bursts in a deluge of rain. Prepare thy chariot, and get thee down, that the rain stop thee not-- either by the river Kishon being suddenly so swollen as to be impassable, or from the deep layer of dust in the arid plain being turned into thick mud, so as to impede the wheels.


<hi type="bold">45. Ahab rode, and went to Jezreel--</hi>now 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.

45. Ahab rode, and went to Jezreel-- now 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.


<hi type="bold">46. Elijah ... girded up his loins, and ran before Ahab--</hi>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 Lord was with him, he continued with unabated agility and strength. It was, in the circumstances, a most proper service for Elijah to render. It tended to strengthen the favorable 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. The 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 eID="1Kgs.18"/>

46. Elijah... 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 Lord was with him, he continued with unabated agility and strength. It was, in the circumstances, a most proper service for Elijah to render. It tended to strengthen the favorable 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. The 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.


<title type="x-s2">CHAPTER 19</title>
 <reference osisRef="1Kgs.19.1-1Kgs.19.3">1Ki 19:1-3</reference>. Elijah Flees to Beer-sheba.

<hi type="bold">3. he arose, and went for his life--</hi>He entered Jezreel full of hope. But a message from the incensed and hard-hearted queen, 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 would not have dared to lay violent hands on the Lord's servant, and purposely threatened him because she could do no more. The threat produced the intended effect, for his faith suddenly failed him. He fled out of the kingdom into the southernmost part of the 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 (<reference osisRef="Jas.5.17">Jas 5:17</reference>). 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, the impression on the mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (<reference osisRef="2Cor.12.7-2Cor.12.9">2Co 12:7-9</reference>), and being left to himself, the great prophet, instead of showing the indomitable spirit of a martyr, fled from his post of duty.

 <reference osisRef="1Kgs.19.4-1Kgs.19.18">1Ki 19:4-18</reference>. He Is Comforted by an Angel.

CHAPTER 19 1Ki 19:1-3. Elijah Flees to Beer-sheba. 3. he arose, and went for his life-- He entered Jezreel full of hope. But a message from the incensed and hard-hearted queen, 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 would not have dared to lay violent hands on the Lord's servant, and purposely threatened him because she could do no more. The threat produced the intended effect, for his faith suddenly failed him. He fled out of the kingdom into the southernmost part of the 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 (Jas 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, the impression on the mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (2Co 12:7-9), and being left to himself, the great prophet, instead of showing the indomitable spirit of a martyr, fled from his post of duty. 1Ki 19:4-18. He Is Comforted by an Angel.


<hi type="bold">4-18. went a day's journey into the wilderness--</hi>on the way from Beer-sheba to Horeb--a wide expanse of sand hills, covered with the retem (not juniper, but broom shrubs), whose tall and spreading branches, with their white 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 the solitude of Sinai, God appeared to instruct him. "What doest thou here, Elijah?" was a searching question addressed to one who had been called to so arduous and urgent a mission as his. By an awful exhibition of divine power, he was made aware of the divine speaker who addressed him; his 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 unpunished, He commissions him to anoint three persons who were destined in Providence to avenge God's controversy with the people of Israel. Anointing is used synonymously with appointment (<reference osisRef="Judg.9.8">Jud 9:8</reference>), and is applied to 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 idolaters, though in different ways. But of the three commissions, Elijah personally executed only one; namely, the call of Elisha to be his assistant and successor [1Ki 19:19], and by him the other two were accomplished (2Ki 8:7-13; 9:1-10). Having thus satisfied the fiery zeal of the erring but sincere and pious prophet, the Lord proceeded to correct the erroneous impression under which Elijah had been laboring, of his being the sole adherent of the true religion in the land; for God, who seeth in secret, and knew all that were His, knew that there were seven thousand persons who had not done homage (literally, "kissed the hand") to Baal.

4-18. went a day's journey into the wilderness-- on the way from Beer-sheba to Horeb--a wide expanse of sand hills, covered with the retem (not juniper, but broom shrubs), whose tall and spreading branches, with their white 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 the solitude of Sinai, God appeared to instruct him. "What doest thou here, Elijah?" was a searching question addressed to one who had been called to so arduous and urgent a mission as his. By an awful exhibition of divine power, he was made aware of the divine speaker who addressed him; his 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 unpunished, He commissions him to anoint three persons who were destined in Providence to avenge God's controversy with the people of Israel. Anointing is used synonymously with appointment (Jud 9:8), and is applied to 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 idolaters, though in different ways. But of the three commissions, Elijah personally executed only one; namely, the call of Elisha to be his assistant and successor [1Ki 19:19], and by him the other two were accomplished (2Ki 8:7-13; 9:1-10). Having thus satisfied the fiery zeal of the erring but sincere and pious prophet, the Lord proceeded to correct the erroneous impression under which Elijah had been laboring, of his being the sole adherent of the true religion in the land; for God, who seeth in secret, and knew all that were His, knew that there were seven thousand persons who had not done homage (literally, "kissed the hand") to Baal.


<hi type="bold">19. Elisha the son of Shaphat--</hi>Most probably he belonged to a family distinguished for piety, and for their opposition to the prevailing calf-worship.

<hi type="bold">ploughing with twelve yoke of oxen--</hi>indicating that he was a man of substance.

<hi type="bold">Elijah ... cast his mantle upon him--</hi>This was an investiture with the prophetic office. It is in this way that the Brahmins, the Persian Sufis, and other priestly or sacred characters in the East are appointed--a mantle being, by some eminent priest, thrown across their shoulders. Elisha had probably been educated in the schools of the prophets.

19. Elisha 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 Sufis, and other priestly or sacred characters in the East are appointed--a mantle being, by some eminent priest, thrown across their shoulders. Elisha had probably been educated in the schools of the prophets.


<hi type="bold">20. what have I done to thee?--</hi>that is, 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 any earthly affection to detain you from obeying His call.

20. what have I done to thee?-- that is, 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 any earthly affection to detain you from obeying His call.


<hi type="bold">21. took a yoke of oxen--</hi>Having hastily prepared (<reference osisRef="2Sam.24.22">2Sa 24:22</reference>) a farewell entertainment to his family and friends, he left his native place and attached himself to Elijah as his minister. <chapter eID="1Kgs.19"/>

21. took a yoke of oxen-- Having hastily prepared (2Sa 24:22) a farewell entertainment to his family and friends, he left his native place and attached himself to Elijah as his minister.


<title type="x-s2">CHAPTER 20</title>
 <reference osisRef="1Kgs.20.1-1Kgs.20.12">1Ki 20:1-12</reference>. Ben-hadad Besieges Samaria.

<hi type="bold">1. Ben-hadad the king of Syria--</hi>This monarch was the son of that Ben-hadad who, in the reign of Baasha, made a raid on the northern towns of Galilee (<reference osisRef="1Kgs.15.20">1Ki 15:20</reference>). 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.

CHAPTER 20 1Ki 20:1-12. Ben-hadad Besieges Samaria. 1. Ben-hadad the king of Syria-- This monarch was the son of that Ben-hadad who, in the reign of Baasha, made a raid on the northern towns of Galilee (1Ki 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.


<hi type="bold">2-12. Thus said Ben-hadad, Thy silver and thy gold is mine--</hi>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 he would have yielded to this arrogant claim also, had not the voice of his subjects been raised against it. Ben-hadad's object 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 abandoning "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 into a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city.

2-12. Thus said 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 he would have yielded to this arrogant claim also, had not the voice of his subjects been raised against it. Ben-hadad's object 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 abandoning "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 into a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city.


<hi type="bold">13-21. behold, there came a prophet unto Ahab--</hi>Though the king and people of Israel had highly offended Him, God had not utterly cast them 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 deliver the mighty hosts of the enemy into his hand by means of a small, feeble, inadequate band. Conformably to the prophet's instructions, two hundred thirty-two young men went boldly out towards the camp of the enemy, while seven thousand 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 midday--deep in their cups; and though 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 seven thousand, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took up 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 (<reference osisRef="1Kgs.20.13">1Ki 20:13</reference>) 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.

13-21. behold, there came a prophet unto Ahab-- Though the king and people of Israel had highly offended Him, God had not utterly cast them 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 deliver the mighty hosts of the enemy into his hand by means of a small, feeble, inadequate band. Conformably to the prophet's instructions, two hundred thirty-two young men went boldly out towards the camp of the enemy, while seven thousand 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 midday--deep in their cups; and though 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 seven thousand, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took up 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 (1Ki 20:13) 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.


<hi type="bold">22-26. the prophet came to the king of Israel, and said--</hi>The same prophet who had predicted the victory shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities in the following campaign.

<hi type="bold">at the return of the year--</hi>that is, in spring, when, on the cessation of the rainy season, military campaigns (<reference osisRef="2Sam.11.1">2Sa 11:1</reference>), 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 cause to which the Syrian courtiers traced their defeat at Samaria, was the 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 (compare <reference osisRef="1Sam.29.1">1Sa 29:1</reference>, with <reference osisRef="1Sam.28.4">1Sa 28:4</reference>), not far from En-dor.

22-26. 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 in the following campaign. at the return of the year-- that is, in spring, when, on the cessation of the rainy season, military campaigns (2Sa 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 cause to which the Syrian courtiers traced their defeat at Samaria, was the 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 (compare 1Sa 29:1, with 1Sa 28:4), not far from En-dor.


<hi type="bold">27-31. like two little flocks of kids--</hi>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 would 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, they came to an open battle. One hundred thousand Syrians lay dead on the field, while the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavored to make a stand against their pursuers; but the old walls giving way under the incumbent weight, fell and buried twenty-seven thousand 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, that is, a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelitish monarch.

27-31. 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 would 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, they came to an open battle. One hundred thousand Syrians lay dead on the field, while the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavored to make a stand against their pursuers; but the old walls giving way under the incumbent weight, fell and buried twenty-seven thousand 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, that is, a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelitish monarch.


<hi type="bold">32-34. put ropes on their heads--</hi>Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.

32-34. put ropes on their heads-- Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.


<hi type="bold">35-38. Smite me--</hi>This prophet is supposed (<reference osisRef="1Kgs.20.8">1Ki 20:8</reference>) to have been Micaiah. The refusal of his neighbor to smite the prophet was manifestly wrong, as it was a withholding of necessary aid to a prophet in the discharge of a duty to which he had been called by God, and it was severely punished [1Ki 20:36], as a beacon to warn others (see on <reference osisRef="1Kgs.13.2-1Kgs.13.24">1Ki 13:2-24</reference>). The prophet found a willing assistant, and then, waiting for Ahab, leads the king unconsciously, in the parabolic manner of Nathan (<reference osisRef="2Sam.12.1-2Sam.12.4">2Sa 12:1-4</reference>), to pronounce his own doom; and this consequent punishment was forthwith announced by a prophet (see on <reference osisRef="1Kgs.21.17">1Ki 21:17</reference>).

35-38. Smite me-- This prophet is supposed (1Ki 20:8) to have been Micaiah. The refusal of his neighbor to smite the prophet was manifestly wrong, as it was a withholding of necessary aid to a prophet in the discharge of a duty to which he had been called by God, and it was severely punished [1Ki 20:36], as a beacon to warn others (see on 1Ki 13:2-24). The prophet found a willing assistant, and then, waiting for Ahab, leads the king unconsciously, in the parabolic manner of Nathan (2Sa 12:1-4), to pronounce his own doom; and this consequent punishment was forthwith announced by a prophet (see on 1Ki 21:17).


<hi type="bold">39. a talent of silver--</hi>£342.  <chapter eID="1Kgs.20"/>

39. a talent of silver-- £342.


<title type="x-s2">CHAPTER 21</title>
 <reference osisRef="1Kgs.21.1-1Kgs.21.4">1Ki 21:1-4</reference>. Naboth Refuses Ahab His Vineyard.

<hi type="bold">1-3. Naboth the Jezreelite had a vineyard, which was in Jezreel--</hi>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 it by purchase; but the owner declined to part with it. In persisting in his refusal, Naboth was not actuated by any feelings of disloyalty or disrespect to the king, but solely from a conscientious regard to the divine law, which, for important reasons, had prohibited the sale of a paternal inheritance [Le 25:23; Nu 36:7]; 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 [Le 25:25-27]; at all events, of its reverting at the jubilee to the owner [Le 25:28]. In short, it could not be alienated from the family, and it was on this ground that Naboth (<reference osisRef="1Kgs.21.3">1Ki 21:3</reference>) 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 demeanor betrays a spirit of selfishness that could not brook to be disappointed of a favorite object, and that would have pushed him into lawless tyranny had he possessed any natural force of character.

CHAPTER 21 1Ki 21:1-4. Naboth Refuses Ahab His Vineyard. 1-3. Naboth the Jezreelite 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 it by purchase; but the owner declined to part with it. In persisting in his refusal, Naboth was not actuated by any feelings of disloyalty or disrespect to the king, but solely from a conscientious regard to the divine law, which, for important reasons, had prohibited the sale of a paternal inheritance [Le 25:23; Nu 36:7]; 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 [Le 25:25-27]; at all events, of its reverting at the jubilee to the owner [Le 25:28]. In short, it could not be alienated from the family, and it was on this ground that Naboth (1Ki 21:3) 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 demeanor betrays a spirit of selfishness that could not brook to be disappointed of a favorite object, and that would have pushed him into lawless tyranny had he possessed any natural force of character.


<hi type="bold">4. turned away his face--</hi>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.

 <reference osisRef="1Kgs.21.5-1Kgs.21.16">1Ki 21:5-16</reference>. Jezebel Causes Naboth to Be Stoned.

4. turned away his face-- 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. 1Ki 21:5-16. Jezebel Causes Naboth to Be Stoned.


<hi type="bold">7. Dost thou now govern the kingdom of Israel?--</hi>This is not so much a question as an exclamation--a sarcastic taunt; "A pretty king thou art! Canst not thou use thy power and take what thy heart is set upon?"

<hi type="bold">arise, and eat bread, and let thine heart be merry: I will give thee the vineyard--</hi>After upbraiding Ahab for his pusillanimity and bidding him act as a king, Jezebel tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard.

7. Dost thou now govern the kingdom of Israel?-- This is not so much a question as an exclamation--a sarcastic taunt; "A pretty king thou art! Canst not thou use thy power and take what thy heart is set upon?" arise, and eat bread, and let thine heart be merry: I will give thee the vineyard-- After upbraiding Ahab for his pusillanimity and bidding him act as a king, Jezebel tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard.