Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. XVIII.

Vers. 1. THe word of the Lord came to Elijah in the third yeare.] Elijah was sent to Ahab, not long before the Lord sent rain again upon the earth; so that from the first begining of the drought unto this time, when the Prophet was sent to Ahab, it was well nigh three yeares and six moneths complete; for so long rain was with-held, Luk. 4.25. either therefore, the third yeare here spoken of must be the third yeare from his first hiding of himself, chap. 17.3. or the third yeare since he went to sojourne with the widdow of Zarephath, chap. 17.6. or else the third complete yeare since the time they began to want rain, the six odd moneths not being reckoned, as indeed it is usuall in the Scripture, in noting times to set down onely the full complete yeares, and not to mention the odd moneths or dayes.

Go shew thy self unto Ahab, and I will send rain upon the earth.] Though the Israelites continued in their idolatry still, yet the Lord determined to take off that judgement of want of rain, that now for three years and a half had been upon them: and this he did, partly for his righteous servants sake, that were still in the land who could not but suffer much in this common calamitie; and partly, because the Lord intended by Elijah, to bring Baals prophets to be slain by the people; and so there∣upon, to remove the judgement he had brought upon the kingdome: and so now Elijah was sent to give notice they should have rain, and so that which he said to Ahab might be made good; to wit, that there should be no rain but according to his word; yea, and withall doubtlesse, God gave him now in charge, (though it be not here exprest) what he afterwards did, concerning the challenge he made to Baals prophets, as is evident by that which he saith, vers. 36. Lord God of Abraham, Isaac, and Israel, let it be known this day, that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.

Vers. 3. Obadiah feared the Lord greatly.] But how could this be, if he went not up to Jerusalem to sacrifice? I answer, so long as he did sincerely feare God, and yielded him that spirituall service, which was required of him, and kept him∣self pure from the idolatry of the place and times wherein he lived, and could not be suffered to go to Jerusalem, without the losse of his life, God was pleased to dispence with the omission of that legall ceremoniall service: or at least to beare with his children that did truly feare him and daily serve him in spirit and truth, though they did not hazard both libertie and lives for the legall ceremonies: the like may be said of those other faithfull servants of God, that lived at this time in the kingdome of Israel, chap. 19.18.

Vers. 4, Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.] By this may be meant any necessary food; but in∣deed in this time of famine, it was much to provide them even bread and water.

Vers. 5. Peradventure we may find grasse to save the horses, &c.] Hereby it is evident; that their chiefest want was of pastures and water for their cattell: some small pittance of food for themselves, the neighbouring countreys might afford for money; but grasse for the cattell could not be had but in their own land.

Vers. 10. There is no nation or kingdome whither my lord hath not sent to seek

thee, &c.] Some Expositours, by the severall nations and kingdomes whither Ahab had sent to search for Elijah, understand the severall tribes of Israel, that were un∣der his government; of which, (say they) he speaks, as of divers kingdomes and nations, because of old, that land was the seat of divers kings and people: But ra∣ther, I conceive it to be an hyperbolicall speech, as when we use to tell those whom with great diligence we have sought for in many severall places, that we have looked for them all the world over: and that the drift of this expression was to imply, that Ahab had sought for him not onely in the land of Israel, but also in all the neigh∣bouring countreys, and amongst all the nations that were in league with him; for though it follows, that upon deniall, that they knew not where he was, he took an oath of the kingdome and nation, that they found thee not: the meaning of that may be, that he pressed them so farre, that he rested not, till by an oath they confirmed it, that they knew nothing of him: his own people he might constrain to swear, o∣thers that were not his subjects he could not; yet by importuning them to deale tru∣ly with him, he might draw them to it; and therefore speaking of both joyntly to∣gether, he useth the same phrase of both, he took an oath, &c. and indeed for the neighbouring nations where there was no rain, that might make them as earnest a∣gainst Elijah as Ahab was: how he could be concealed in Zarephath when so strict a course was taken, we need not question; considering, that being informed of his danger, the widow might use many wayes to hide him.

Vers. 12. The spirit of the Lord shall carry thee whither I know not.] That is, some Angel, or wind from the Lord shall take thee up and carry thee to some other place, and then the king will slay me, either, because I did not apprehend thee when I saw thee; or, because I shall seem to have deluded him, by telling him that which he shall not find to be true: usually it seems in those times Elijah was thus miracu∣lously caught up, (and so perhaps other prophets too) and carried from one place to an other; whence it was, that when Elijah was at last taken up into heaven, the young prophets would needs send out to seek him, 2. Kings 2.16. and the like we read also concerning Philip, when he had baptized the Ethiopian Eunuch, Act. 8.39. Now this is still said to have been done by the spirit of the Lord; either, because it was done by the ministery of the Angels, or by some mighty extraordinary wind (as in∣deed concerning Elijahs last rapture, it is said, 2. King. 2.11. That Elijah went up by a whirle-wind into heaven; or, rather, because what was done by any secret su∣pernaturall working of God, they used to say it was done by the spirit of the Lord.

Vers, 15. As the Lord of hosts liveth, before whom I stand, &c.] See the note chap. 17.1.

Vers. 17. Art thou he that troubles Israel?] This Ahab said to Elijah, part∣ly, because he had alwayes opposed that way of religion and worship which he had established in the land, and disswaded the people from submitting to it; but princi∣pally, because by his meanes he conceived the drought and famine was sent, which had sorely distressed the land.

Vers. 19. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal, &c.] There is no likelyhood that Elijah immediately upon that reproofe, in the former verse, enjoyned Ahab to gather the prophets of Baal to∣gether

never acquainting him to what end and purpose they should be assembled, and that the king without any more words did presently what Elijah required: and therefore doubtlesse (though it be not here expressed, because it may be easily gather∣ed from the following relation of that which was afterward done) after some vehe∣ment concertations betwixt the prophet and the king, concerning the idolatry of Ba∣al, the king defending what he had done; Elijah did now propound to him that way of tryall, to find out the truth which afterward again he propounded to the people, vers. 22, 23, 24. which the king approving, accepted the challenge; and as∣sembled both the prophets of Baal, and the people also: that is, the heads of the peo∣ple, to see what was done, as Elijah had required. The foure hundred and fifty pro∣phets of Baal here mentioned were, it seems, such as were dispersed over the villa∣ges and towns of Israel; the foure hundred distinguished from the other by this title, the prophets of the groves, were such as attended the court, and performed their idolatrous service in the groves planted by Ahab, near Baals temple in Sa∣maria, chap. 16.32, 33. and are therefore said to have been such as did eat at Jeze∣bels table: why Carmel was chose to be the place where this great triall was to be made, we cannot say; onely it is like, he purposely declined Samaria, that Jezebel might not hinder the work: for as for that conceit of the papists, that in Carmel Elijah used to live a retired monasticall life, whence an order of their Friers are cal∣led Carmelites, it is a mere phancie and groundlesse conceit.

Vers. 20. So Ahab sent unto all the children of Israel, and gathered the pro∣phets together, &c.] We need not wonder that Ahab should herein do as Elijah had required, if we consider, first, That doubtlesse Elijah had desired that triall might be made, whether the sacrifice of the Baalites, or his sacrifice, should be con∣sumed with fire from heaven; to discover thereby whether Baal were a god or no; and to see this tried by such a miraculous work, the very naturall desire that is in men to see strange things, might winne him; beside the confidence he had in Baal: and secondly, That being curbed with the judgement of God, (the drought) that now lay upon the whole land, the hope of being relieved herein, must needs make him the more flexible to yield to the prophets desire; and besides, God might at this time powerfully over-awe his spirit: indeed we find not in the sequele of the story, that the prophets of the groves were present, (whom Elijah had also desired him to call thither) but onely the foure hundred and fifty prophets of Baal, vers. 22. I, even I, onely remain a prophet of the Lord, but Baals prophets are foure hundred and fifty men; and therefore many Expositours hold, that Jezebel would not suffer them to be there.

Vers. 21. How long halt ye between two opinions?] They are said to halt in the profession of their religion, that do not walk uprightly and exactly, according to the rules of that religion, which they must needs do, that in some things follow one religion, and in some things another; such men can be exact in neither, and are therefore said to halt betwixt two opinions; sometimes inclining to one, sometimes to another; as the body of him that halts doth bend sometimes to the right hand and sometimes to the left: and so it was now with the Israelites, who would be still counted the people of God, and were circumcised, and in the worship of the golden calves pretended the worship of the true God; and so in some things lived accor∣ding

to the laws of Israel, and yet at the same time worshiped Baal the god of the Zidonians, and are therefore charged by Elijah to halt between two opinions.

And the people answered him not a word.] This might be either from guilt of conscience or distraction of mind; fearing on the one side the wrath of God, if they should provoke him to displeasure, and on the other side the wrath of the king.

Vers. 22. I, even I onely remain a prophet of the Lord.] The meaning of this is, that there was not a Prophet of the Lords besides himself, that did openly shew himself for the true God and his worship against their idolatry; at least that there was none but he present there at that time.

Vers. 25. Choose you one bullock for your selves, &c.] That they might not af∣terward pretend that their God refused to answer them, because the God of Elijah had been preferred before him, he gives them the priviledge and advantage (if any it were) both of offering first, to wit, the morning sacrifice, and of choosing which of the bullocks they liked best.

Vers. 26. And they took the bullock which was given them, &c.] To wit, which Ahab had given them, or which Elijah had given them libertie to choose, vers. 25.

And they leaped upon the altar which was made.] This may be also rendered as it is in the margin of our Bibles, and they leapt up and down at the altar, &c. so that the meaning may be, either that they danced and skipped about the altar; which it seems they did customarily in the worship of Baal; as desiring perhaps to make shew of such propheticall extasies, as were usuall with those that were possessed with a di∣vine spirit; or else, that in a kind of frantick manner they leapt upon the altar, to expresse thereby their vehement desire, that Baal would heare them; as if they would have clambered up to fetch down fire from heaven, if it had been possible; or were ready even to sacrifice themselves, that they might prevail in their suit: some indeed conceive that this is spoken of Elijahs altar, upon which the Baalitish prophets leapt, as in a kind of divine fury, to throw it down; but the first exposition doth farre bet∣ter agree with the order of the story.

Vers. 27. And it came to passe at noon, that Elijah mocked them, &c.] to wit, when the time limited for their sacrifice was fully ended, or well nigh at an end: be∣fore this he would not do it, because it might first be apparent by their lost labour so long together, that they deserved to be mocked, and because they might not after∣wards say, that he had interrupted them.

Vers. 28. And they cried aloud, and cut themselves after their manner with knives, &c.] As the heathens used to do in their sorrows, Deut. 14.1. And the more to move their God to take compassion on them, and not to deny them, that were content thus to torture themselves, and as it were to sacrifice their own bloud upon his altar, that they might obtain what would be for his glory as well as theirs.

Vers. 29. And they prophesied untill the time of the offering of the evening sa∣crifice.] That is, they prayed and called upon Baal, and with many strange gestures (as men inspired) sung the praises of their idol-god; so labouring by all means to prevail with him to send fire to consume their sacrifices. See the notes, 1. Sam. 10.5. and 18.10.

Vers. 30. And he repaired the altar of the Lord that was broken down.] Not the

altar whereon Baals priests laid their sacrifices, which afterward they brake down, and that by leaping upon it, vers. 26. as some conceive: for it is not probable that Elijah would make use of their altar: rather it may seem that Elijah brake down their altar, and having purged the place, built another in the room; or that this mount Carmel, having been one of the high places whereon they used to sacrifice in former times, there was the ruins of an altar there, which the idolatrous Israelites had broken down; according to that complaint of Elijah, chap. 19.14. the chil∣dren of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and that this the Prophet did now repair: a reall signe of his great designe, which was, to restore again the true worship of God in the land.

Vers. 31. And Elijah took twelve stones, according to the number of the tribes, &c.] Though the greatest part of ten of the twelve tribes were at this time corrupted with the idolatry of Baal, yet Elijah would build his altar with twelve stones, ac∣cording to the number of the tribes of Israel: First, thereby to signifie, that it was built for the worship of that God, whom the patriarchs had formerly worshiped: Secondly, to put the people in mind, that they ought all to be united in the worship of this God of their fathers; or else it would be in vain to reckon themselves amongst Gods Israel: And thirdly, to put God in mind as it were of the covenant which he had made formerly with their fathers.

Vers. 33. Fill foure barrels with water, and poure it on the burnt sacrifice, &c.] Mount Carmel stood close upon the sea; whence they might even in this drought have water enough: Now the reason why the Prophet appointed so much water to be poured upon the sacrifice, and the wood whereon it was laid, was partly, to make it the more evident that there was no fraud used in hiding any fire secretly under the wood; and partly, that the burning of the sacrifice with fire from heaven, might be the more wonderfull in the eyes of all that beheld it: why there were three times foure barrels of water poured upon the altar, which was twelve barrels, we may judge by that which is said in the foregoing notes, concerning the twelve stones where of the altar was built.

Vers. 37. Heare me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.] That is, that by thy appointment these things have been done, to the end their hearts might be turned from their idols to thee.

Vers. 40. And Elijah brought them down to the brook Kishon, and slew them there.] That is, he caused the people to bring them down, and to slay them there: so wonderfully were the people affected at present, with seeing fire come down from heaven to consume Elijahs sacrifice, and such a dread it brought upon them, of the infinite power of that God, who by this miracle did testifie against their idolatry; that without any feare of the king, they were ready to do what ever Elijah would advise them to: and therefore when he, apprehending the opportunity of their pre∣sent condition, appointed them to put all the prophets to death; they yielded streight; and the carrying them away to the brook Kishon, that execution might be done upon them there, was either to testifie, that it was because of their idolatry that the brooks and rivers were in a great part even dryed up, or that the place

where they had sacrificed to the Lord, might not be defiled with their blood.

Vers. 41. And Elijah said unto Ahab, Get thee up, eat and drink, for there is a sound of aboundance of rain.] Because he had spent all that day fasting, in an eager expectation of the event of this great businesse, and to shew how acceptable a sacrifice the slaying of Baals prophets was unto the Lord, he adviseth him to eat and drink for the refreshing of himself, assuring him, that they should now have rain: and to expresse how certain that was which he foretold, he speaks as if alrea∣dy he heard the very sound of the thunder and pouring rain that was now coming; for there is, saith he, a sound of aboundance of rain.

Vers. 42. And Elijah went up to the top of Carmel, &c. He went up to the top of Carmel, that there he might pray for rain, and stand as it were upon a watch tower, waiting and looking for the rising of those clouds, that should bring those glad showres that he prayed for; and whereas it follows, that he cast himself down upon the earth, and put his face between his knees, thereby is meant, that he kneeled down upon the ground, and then bowed his face down to his knees, by this humble posture, to expresse his awfull respect to the majestie of that God, whose aid he im∣plored; and withall, so to hide his eyes from all distracting objects, that he might the more wholly attend the work which he went about; to wit, the opening of the heavens, by praying to the Lord for rain, for though God had assured him there should be rain, vers. 1. I will send rain upon the earth, and thereupon he did as∣sure Ahab that it should be so; yet he knew withall, that prayer must accomplish that which God had promised.

Vers. 43. And said to his servant, Go up now, look toward the sea, &c.] Elijah desired to have notice of the first rising of the clouds, that he might presently go to the king and hast him away, that so still it might be the more manifest, that he had procured the rain from God; but because he would not himself be taken off from his prayers, whilest he was praying, he sent his servant to observe the rising of the cloud••, and appointed him to look toward the sea, because thence the vapours do usually arise which breed clouds and rain; and because there he might have the fair∣est prospect, to discover the first rising of a cloud in the skie, and seven severall times he did this, purposely to teach us, that we must not be discouraged, but with patience must be content to wait upon God, though we have not presently that which we pray for.

Vers. 46. And the hand of the Lord was on Elijah, and he girded up his loines, and ran before Ahab, &c.] The reasons, why Elijah did thus as a lacquey run be∣fore Ahabs chariot, to the very entrance of Jezreel; may be, first, to manifest the Prophets humilitie, and how farre he was from being puffed up with that wonderfull work that he had done: Secondly, to shew the king how ready both God and his prophets would be to honour him, if he would proceed on to remove idolatry out of the land, the work that was now so happily begun by the slaughter made of the prophets of Baal: Thirdly, to signifie hereby, that it was he that brought them this rain, that did now begin to poure down from the clouds upon them: Fourthly, to avow hereby, what he had done in the slaughter of the Baalites; and, as it were, to triumph in the victory of their idolatrous prophets, whom he had left dead behind him: Fifthly, that being in the eye of the king all the way he returned home, this

might make him the more seriously to ponder in his mind, the great things the Pro∣phet had done; that so they might make the deeper impression upon him: It may seem strange indeed, that the king should not take up the Prophet into his chariot; but therefore it is said, that the hand of the Lord was upon Elijah, and he girded up his loines; that is, he was extraordinarily moved of God, and enabled by God, thus to run before the chariot of Ahab.