thy posterity, and will cut off from Ahab him that pisseth a22 gainst the wall, and him that is shut up and left in Israel, And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked [me] to anger, and made Israel to sin: thy whole family shall be destroyed, and not 23 one of them be buried. And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel. 24 Him that dieth of Ahab in the city the dogs shall eat;_ and him 25 that dieth in the field shall the fowls of the air eat. But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred 26 up. And he did very abominably in following idols, according to all [things] as did the Amorites, whom the LORD cast out before the children of Israel.*

27

And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly, or barefoot, as mourners 28 used to do. And the word of the LORD came to Elijah the 29 Tishbite, saying, Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days; [but] in his son's days will I bring the evil upon his house; and so he did; Ahab's blood was licked up by the dogs, and his son Joram slain, and their carcasses thrown into this vineyard; and Ahab's family was destroyed, as we shall find in the course of the story.

1.

REFLECTIONS.

EE how mercy is thrown away upon the wicked: Ahab was

for for re

corded in the former chapters. He forgot all the favours he had received, all the obligations he was under, and grew worse and

worse.

2. What a fatal thing is a discontented spirit! How vain is regal dignity and power to a man, whose mind is not regulated by the rules of wisdom, goodness and religion. Ahab had almost every thing; had gained two victories, and humbled his proud enemy; yet was a slave to his passions; and because he could not have Naboth's vineyard, was sick of the spleen, fretted, and enjoyed nothing. A discontented and fretful temper is a wretched disposition. Envy is rottenness to the bones. It does not arise so much from our outward condition, as from the state of the mind. Fretful persons

It is uncertain whether this is an addition of the prophet's, addressing himself to the Courtiers and spectators, or the historian's remark It shows us that he was infamously wicked, and that it was at the instigation of his wife: but this would not excuse him; and therefore God cast out Ahab and his family.

There was no sincere repentance, or else he would have put away his idols, and restor ed the vineyard. He had perhaps some purposes of amendment; but they were soon forgot ten. Nevertheless God showed such regard to this appearance of humility, that he probably sent Elijah to him again to comfort him. He humbled himself so, as neither Jeroboam nor Baasha had done,

will always have something to fret at. God consults our present ease and comfort, as well as our future happiness, when he commands us to be content with such things as we have, and says, Thou

shalt not covet.

3. How odious is it to see forms of religion and cívil justice abused by men of injustice and cruelty. What a solemn farce, to condemn an innocent man, and then murder him, under colour of justice and the name of order! and what a terrible, shocking thing, that all the nobles, and elders, and people, should join in it! Let us not think the worse of fasting and prayer, because they have been thus abused; but lament the degeneracy into which men may sink and have their consciences seared. Let us guard against covetousness and hatred of others, lest we be led, like Ahab, to commit the vilest enormities.

4. Let us adore the providence of God, and wait for his judgment, when reading of such scenes as these. Adore his providence, in restraining the malice of men, and in preserving our lives from fraud and artifice. Innocence is no security from perjury and oppression. We should rejoice that a day is coming, when these false judgments shall be called over, and then shall be made manifest the revelation of the righteous judgment of God. Concerning such as Ahab, we may say, as in Hab. i. 12, 13. O Lord, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction. Thou art of purer eyes than to behold evil, and canst not look on iniquity; wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?

5. How sad is their case who charge God's faithful prophets as their enemies, when they declare nothing but the messages of Jehoval! who think ministers forbid them the pleasures they like, and threaten them with the displeasure of God, only to gratify spleen and ill nature. When the word comes home to their consciences, instead of being humbled, their language is, Hast thou found me, O mine enemy? They become enemies for telling the truth. The case of such is very bad, and there is little hope of their reformation.

6. How easily can God embitter those advantages which men gain by their sins, with only the intimations of his wrath! Ahab was mightily pleased with his vineyard; was perhaps contriving how to lay it out, and what to plant; but Elijah came, and spoiled all. Somen getestates and money by violence and fraud, by oppression and cheating; but it is turned to the gall of asps within them, and is no profit to them. Ill gotten goods never prosper. The consciences of such torment them; and this is but the beginning of sorrow.

7. We may infer, how graciously God will accept sincere penitents, when he paid such regard to a mere external and servile prcfession. This story teaches us, that there may be an outward show of repentance, when the heart is not humbled. There may be, as in v. 27, a rending of the clothes, and putting sackcloth upon the flesh, and fasting, without sincerity. God is pleased with VOL. III.

marks of repentance; even for the sake of partial repentance, he often averts temporal judgments. But the sincere penitent shall have his favour, which is life, and his loving kindness, which is better than life. The sacrifice of God is a broken heart; a broken and a contrite spirit he will not despise.

CHAP. XXII.

Ahab, persuading Jehoshaphat to go with him against Ramothgilead, is slain there; and the dogs, according to Elijah's prophecy, lick up his blood; he is succeeded by Ahaziah; Jehoshaphat's good reign and death.

1

2

AND they continued three years without war between Syria and Israel. And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of 3 Israel. And the king of Israel said unto his servants, Know ye that Ramoth in Gilead [is] our's, and we [be] still, [and] take it not out of the hand of the king of Syria? Benhadad ought to have resigned it; and Ahab was the more solicitous about it, as it 4 was an outline city, and a city of refuge. And Ahab made a great feast, and artfully drew Jehoshaphat into alliance with him ; and he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, I [am] as thou [art,] my people as thy people, my horses as thy horses; all the forces of Judah are at Ahab's service.

5

And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD to day. Ahab never thought of this, but good king Jehoshaphat proposed it, as what was usual 6 for all pious persons to do in warlike enterprises. Then the king of Israel gathered the prophets of the groves † together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the LORD shall deliver [it] into the hand of the king; they all agreed that he should go, and be successful.

7.

And Jehoshaphat said, [Is there] not here a prophet of the LORD beside, that we might inquire of him? Perhaps he began to suspect some fraud when he saw their numbers, and their earnest desires for him to go up, and considering the idolatrous 8 character of the court. And the king of Israel said unto Jehoshaphat, [There is] yet one man, Micaiah the son of Imlah,‡ by whom we may inquire of the LORD but I hate him; for he doth not prophesy good concerning me, but evil. This was no reason why he should not consult him; he ought to have loved him the better for his fidelity. And Jehoshaphat said, Let not

:

In 2 Kings viii. 18. it is said that Jehoshaphat's son had married Ahab's daughter. These are called Ahab's prophets in v. 23, perhaps to intimate, that they were directed by him to prophesy in the name of the Lord, in order to deceive Jehoshaphat."

He was probably now in prison as a degraded prophet ;. compare twkó.

the king say so; do not presage evil to our enterprise, but let us 9 hear what he saith, and then do as we see cause. Then the king

:

of Israel called an officer, and said, Hasten [hither] Micaiah the 10 son of Imlah. And the king of Israel, and Jehoshaphat the king of Judah, sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria, where the courts of justice were kept; and all the prophets prophesied 11 before them. And Zedekiah the son of Chenaanah made him horns of iron and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them. This was a symbolical action, in imitation of the true prophets. 12 And all the prophets prophesied so, all agreed in the same sentiment, saying, Go up to Ramothgilead and prosper for the 13 LORD shall deliver [it] into the king's hand. And the messenger that was gone to call Micaiah, spake unto him saying, Behold now, the words of the prophets [declare] good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good, do not be 14 singular by denouncing evil. And Micaiah said, [As] the LORD liveth, what the LORD saith unto me, that will I speak, without fear or partiality. A noble resolution! and he showed great courage and honesty to say what follows before these two great 15 kings. So he came to the king. And the king said unto him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, Go, and prosper; for the LORD shall deliver [it] into the hand of the king. This was spoken ironically, as Ahab plainly perceived; as if he had said, 16 Yes, go by all means, as these prophets advise thee. And the king said unto him, How many times shall I adjure thee, that thou tell me nothing but [that which is] true in the name of the 17 LORD? And he said, I saw in vision all Israel scattered upon the hills, as sheep that have not a shepherd; in a desolate condition, routed and flying, having no head or ruler and the LORD said, These have no master: let them return every man to his house in peace; let them think of war no more, but return home. 18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil? this has always been his way; and therefore there is no heed to be 19 given to what he saith. And he, Micaiah, confirmed his message, and said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing 20 by him on his right hand and on his left. And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? Having resolved that he shall perish by the Syrians, he purposes various methods of bringing it about. And one said 21 on this manner, and another said on that manner. And there

came forth a spirit, and stood before the LORD, and said, I will 22 persuade him. And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets; I will suggest to his prophet's what

shall deceive and ruin him. And he said, Thou shalt persuade 23 [him,] and prevail also go forth, and do so.* Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, he hath permitted a lying spirit to possess them, and the LORD hath spoken evil concerning thee, hath determined thou shalt perish.

24

But Zedekiah the son of Chenaanah, the chief of the college of the false prophets, went near, and smote Micaiah on the cheek, and said, with intolerable insolence, in the presence of the king, Which way went the Spirit of the LORD from me to speak unto thee? How came the spirit so suddenly to pass to thee, and inspire 25 thee with such contrary answers? And Micaiah did not return blow for blow, but calmly said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself through fear, lest thou shouldst be seized and punished as a false prophet. 26 And the king of Israel said, Take Macaiah, and carry him back unto Amon the governor of the city, and to Joash the king's 27 son; And say, Thus saith the king, Put this [fellow] in the prison, and feed him with bread of affliction, and with water of affliction, until I come in peace; keep him a close prisoner, on hard fare, till I return in peace and prove him to be a liar; then he shall be put to death. Alas! he had forgotten his own wise speech to Benhadad, let not him that girdeth on the armour boast 28 as he that putteth it off. And Macaiah said, If thou return at all in peace, the LORD hath not spoken by me; I am willing to hut the proof of my mission on this footing, let me die as a false prophet, if he returns in peace. And he said, Hearken, O people, every one of you; mark whether I am a true prophet or not.

29

6

So the king of Israel and Jehoshaphat the king of Judah went 30 up to Ramothgilead. And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes; he thought they would make an attempt upon him if they perceived him, and therefore gave the honour of the command to Jehoshaphat. And the king of Israel disguised him31 self and went into the battle. But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel; he had a particular spite against him, and above all 32 things wished to take him prisoner. And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it [is] the king of Israel; they thought, by his robes and attendants, that he was so. And they turned aside to fight against him and Jehoshaphat cried out; cried to the Lord for help, as we read 2 Chron viii. 31. and he moved them to depart from him. God suffered this, to show him his folly and guilt in forming such 33 an alliance. And it came to pass when the captains of the char

*This is not a real representation of any thing done in the heavenly world, as if God was at a loss for expedients, or had any hand in the sins of his creatures; but it is a parabolical or Visionary representation, to let them know there was a higher king, that his provideuce was concerned about the affairs of this world, and that he has various ways of bringing about his purposes.