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. XIX.

Vers. 1. ANd Ahab told Jezebel all that Elijah had done, and withall, how he had slain, &c.] That is, he told her the successe of that conflict be∣twixt Elijah and the prophets of Baal, and all the miraculous passages that Elijah had done; and that to clear himself from being blamed by that his imperious wife, for that unavoidable execution of the Baalites which followed hereupon; yet withall he would have her know, that the putting of them to the sword, was rather Elijahs fact, then his; he had slain all the prophets with the sword: as fearing, that all which could be said, would hardly satisfie her: but that the foure hundred prophets of the groves are not included amongst those that were slain by Elijah, we may the rather think; because, chap. 22.6. we reade again of foure hundred prophets that were called together by Ahab.

Vers. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, &c.] Either she assured her self, that he who had alwayes shewen himself so stout and bold, and might now be encouraged with the favour of the people, would not fly; or else she was merely carried away with the impotencie or her rage and passion, which God by his all-ruling providence did now make use of, for the pre∣servation of his Prophet; for else she would never have sent him word what she meant to do; thereby giving him warning, as it were, to be gone. Concerning this form of swearing, So let the gods do to me, and more also, &c. See the note Ruth 1.17.

Vers. 3. And when he saw that, he arose, and went for his life, and came to Be∣ersheba, &c.] That he might not be exalted in mind, because of those great won∣ders that had been wrought by him, the Lord suffered him to be over-born with fears, that he might see his own weaknesse, insomuch that he who erewhile feared not Ahab and all his Baalites, did now at the threats of a woman, not onely flie into another kingdome, the kingdome of Judah, (where good Jehoshaphat then reigned) yea to the uttermost parts of that kingdome, to Beersheba, that was south∣ward, in the farthest part of all that land, but also from thence withdrew himself into the wildernesse; not as suspecting any evil from good Jehoshaphat, the king of Judah; but as fearing lest Ahab or Jezebel should send some or other into Judah to dispatch him there; and happely the rather because there was too great corre∣spondence betwixt Jehoshaphat and them; and therefore when he went from Beer∣sheba, because he would not expose him to the wants of the wildernesse, and because being alone he might the better hide himself, he left his servant there.

Vers. 4. And he requested for himself that he might die, &c.] The misery that at present he underwent, made him now as desirous to be rid of his life, as before he was solicitous by flight to preserve it; especially considering, that dying here in

an ordinary way, Jezebel and her Baalites could not triumph over him: It is enough, saith he, that is, I have lived long enough, I know I must die, (for I am no better then my fathers, that have all dyed before me,) and therefore since my life is full of nothing but troubles and misery I desire to end my dayes presently.

Vers. 6. And he looked, and behold, there was a cake, &c.] This word behold, intimates how wonderfull it was to him, he not knowing from whence it came.

Vers. 7. Arise and eat, because the journey is too great for thee, &c.] Though Elijah happely had not pitched upon the place whither he meant to go, yet the Lord gives him notice that so farre and long he should still wander, that it was fit he should well refresh himself with that provision, which by his angels he had now sent to him.

Vers. 8. And he went in the strength of that meat fourty dayes and fourty nights, unto Horeb the mount of God.] So called, because there the Lord appeared to Mo∣ses in a burning bush, and there afterwards he gave the law to the Israelites. How the strength of this meat could sustain Elijah so long it is needlesse to enquire, since it was done miraculously by the command of God; as he was pleased to sustain Moses as long without food, so he was pleased by the strength of one meal thus to sustain Elijah; thereby to shew, with how little he can uphold the life and strength of his servants, if they be brought into straits. However, observable it is, that both Christ, Moses, and Elijah, who appeared together when Christ was transfigured, did each of them fast in their severall times fourty dayes and fourty nights without any sustenance.

Vers. 9. What doest thou here Elijah?] As if he should have said, why art thou not amongst my people, executing the office of a prophet amongst them, to which I have called thee?

Vers. 10. And he said, I have been very jealous for the Lord God of hosts, &c.] That is, I have been zealous for thy glory and worship, and grieved in thy behalf to see thy people forsake thee, and go a whoring after strange gods; yea, and I have opposed, what in me lay, the horrible apostacie of the times; and hereby I have incensed the adversaries against me, so that they seek to slay me, as they have done the rest of the prophets; and this is the reason I am here forced to hide my self: but howsoever, observable it is, that the prophet makes not a direct answer to the question propounded, but chooseth rather to imply the cause of his fear and flight, then plainly to confesse that he fled thither, (which was his fault) for fear of Jezebel.

For the children of Israel have forsaken thy covenant, thrown down thine altars, &c.] That is, the altars in the high places, whereon the people had formerly sacrifi∣ced before the temple was built by Solomon: for though it was a sinne to offer sa∣crifice upon any altar, but that at the temple in Jerusalem (and therefore those kings that pulled down these altars, and took away these high places, are highly commen∣ded for it) yet the Israelites not doing it for this reason, but onely out of their zeal for Baal, that his worship might be promoted, and that there might not be any me∣moriall left of the true God in the land of Israel, it is reckoned as a sinne in them, and a manifest proof of their bitter hatred of the true religion from which they were revolted. Thus these words are usually understood by Expositours: yet there

may be another probable sense given of them, they have thrown down thine altars, that is, they have destroyed thy worship; to wit, by restraining men from Gods altar at Jerusalem.

I, even I onely am left, and they seek my life to take it away.] That is, there is none left but my self, that do openly plead thy cause against thine enemies; all the rest being either slain, or hiding themselves, chap. 18.13.

Vers. 11. And behold, the Lord passed by, &c.] That is, the glory of the Lord, wherewith he was pleased to manifest himself at present to his servant Elijah. Thus, in the first words, the generall summe of the whole vision is expressed, and then in the following words we are told more particularly how this was done: first, there was a great and strong wind that rent the mountains, and brake the rocks in pieces before the lord, then after that there was an earthquake, and after that a fire, but the Lord was in none of these; that is, the Lord did not in these appear to Elijah, & speak and make known his will to him as he did afterward (these were but glorious fore∣runners of Gods presence) but then at last there came after the fire, a still small voice, and then the Lord appeared to him, and instructed him what he should do. Now the end of this vision or apparition, I conceive, was, first, to humble Elijah with those terrible foregoing signes of Gods Maiestie and power, that so he might with the more awfulnesse, and sear, and readinesse to obey, hearken unto that which God should say to him, and withall acknowledge Gods mercy in that he did not o∣verwhelm him with his terrours and judgements, notwithstanding his cowardise in withdrawing himself from the work of his calling; but was content to deal with him in such a gentle and gracious manner, as at present he did. Secondly, to strengthen his faith in Gods protection, by letting him see, that God, who had all the creatures at his command, was able, if he saw cause, to destroy and consume all his enemies even in a moment. And thirdly, to instruct him how he was purposed to deal with his enemies, thereby to appease the griefe and discontent of his spirit, concerning them, (and then a chief part of the significancie of this apparition must consist in this, that God was not in the wind, nor in the earthquake, nor in the fire, as is noted, vers. 11.12.) namely that though the Lord were of infinite power to destroy all his wicked adversaries, and could by divers terrible and unresistable judgements punish Ahab and Jezebel, and other his proud persecutours; yet he would rather still deal with them (according to his wonted long suffering and pati∣ence) by the still and gentle voice of the ministery of his prophets: or happely, that though he could sweep them away instantly with his judgements, yet rather he would effect their ruine in his good time, in a more secret, hidden, and tacit way: Yea and fourthly, it is not improbable which some also adde, that hereby likewise was signified, that Gods saving manifestation of himself is not to be expected in the ter∣rours of the law, but in the still and gracious voice of the Gospel.

Vers. 13. He wrapped his face in his mantle, and went out, and stood in the en∣tring in of the cave.] The Lord did before enjoyn Elijah to come up out of the cave, and to stand upon the mount before him, vers. 11. and no doubt, he went immediately up, at least to the mouth of the cave (else could he not have seen the fire that pas∣sed before the Lord) but yet it seems there he stayed, and kept himself somewhat in∣ward, till knowing that with that still small voyce the Lord would appear to him,

he then went out to the very entring in of the cave, onely withall casting his mantle about his face, which he did out of an awfull fear of Gods majesty; as Moses did, Exod. 3.6. concerning which, see the notes there.

There came a voice to him, and said, What doest thou heare, Elijah?] The very same question that God had propounded to him before, he now propounded again; either thereby to let him know, that it was he that now spake again to him; or that his former reply was no sufficient excuse for his deserting those propheticall employ∣ments to which God had called him; or else, that Elijah returning the same answer that he had formerly given him, the Lord might thence take occasion to give him that further satisfaction concerning his fears, and directions what he should do, which now he intended him.

Vers. 15. Anoint Hazael to be king over Syria, &c.] We reade that Elisha foretold Hazael that he should be king of Syria, 2. Kings 8.13. and that a young Prophet by Elishaes directions, did long after this anoint Jehu king of Israel, 2. Kings 9.1, 6. and here in the following words is expressed, that Elisha was called to be a Prophet, by the casting of Elijahs mantle upon him, vers. 19, 20, 21. but that Hazael or Elisha were ever anointed, we reade not; nor that Jehu was anointed by Elijah, and hence the most Interpreters do hold, that by anointing, here is meant onely the designing of them to their offices, and that this Elijah did to Ha∣zael and Jehu, by appointing Elisha to do it when he was gone, and to Elisha by casting his mantle upon him, whereupon he had presently the gift of prophesie, that unction of Gods spirit, whereof the outward anointing was a signe. But rather I think, we may say, that Elijah did what now he was enjoyned, that is, that he did indeed anoint Hazael, Jehu, an Elisha, though it be not expressed; and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael?

Vers. 17. Him that escapeth the sword of Hazael, shall Jehu slay.] Though Is∣rael suffered most of Hazaels crueltie in the latter dayes of Jehu, 2. Kings 10.32. In those dayes the Lord began to cut Israel short, and Hazael smote them in all the coasts of Israel; and in the dayes of Jehoahaz his sonne, 2. Kings 13.1, 3. yet in the dayes of Joram the sonne of Ahab (before Jehu) did Hazael begin to afflict Israel, as is evident by the battel which Joram fought with Hazael, 2. Kings 8.28. Now with respect to this it is said here, that him that escapeth Hazaels sword, shall Je∣hu slay.

And him that escapeth from the sword of Jehu, shall Elisha slay.] That is (say the most Expositours) by threatning them, and adjudging them by a propheticall spirit to those calamities, and to that destruction which afterward fell upon them; and indeed we find the like expressions, which upon this ground the Lord elsewhere useth concerning his Prophets, as Jer. 1.10. See I have this day set thee over the na∣tions, and over the kingdomes, to root out, and to pull down, and to destroy, and to throw down, to build and to plant: and Hos. 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of my mouth. Some Expositours adde further, that these words are particularly intended concerning those children of Be∣th-el, that were torn by two she beares immediately upon Elishaes cursing them in the name of the Lord, 2. Kings 2.24. and concerning those that died of the famine

that was in Samaria, which it seems indeed Elisha had beforehand threatened should come upon them, because the king was so enraged against the Prophet for it, God, saith he, do so, and more also to me, if the head of Elisha the sonne of Shaphat shall stand on him this day: But because these things were done before the dayes of Jehu, and these words seem plainly to speak of something to be done after Jehu had begun to execute Gods wrath upon them, him that escapeth from the sword of Jehu shall Elisha slay; I rather think that this is meant of some other judgements (not ex∣pressed in the story) which upon the prophecying or prayers of Elisha did after that fall upon the idolatrous Israelites; yea perhaps the people might be wonne by Elisha to do some execution upon the Baalites, as they were formerly by Elijah, 1. Kings 18.40.

Vers. 18. Yet have I left me seven thousand in Israel, &c.] That is, many thou∣sands that have not worshiped Baal, and this is added to comfort Elijah concerning that complaint of his, I, even I onely am left, vers. 14. because they used not onely to bow and kneel before their idols, but also to kisse them, according to that Hos. 13.2. Let the men that sacrifice kisse the calves; or if they could not come so near their idol-gods, then to kisse their hands as they bowed before them (whence is that of Job chap. 31.26, 27. If I beheld the sunne when it shined, or the moon walking in brightnesse, and my heart hath been secretly inticed, or my mouth hath kissed my hand) therefore to imply men that had not in the least kind polluted themselves with the idolatry of Baal, the Lord useth this expression here; all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: and by this, as by a book-case, doth the Apostle Paul prove that God had not cast off all the Is∣raelites in his time, Rom. 11.2, 3, 4:

Vers. 19. And found Elisha the sonne of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth.] That is, he had twelve plowes going in the field with twelve yoke of oxen, and the rest having severall servants at∣tending them, and holding them, he himself was with the twelfth.

And Elijah passed by him, and cast his mantle upon him.] The prophets wore a rough mantle peculiar to them, whereby they were known; 2. Kings 1.8. And they answered him: He was an hairy man, and girt with a girdle of leather about his loins, and he said, it is Elijah the Tishbite: Zach. 13.4. The prophets shall be ashamed, every one of his vision when he hath prophesied, neither shall they wear a rough garment to deceive: so that by the throwing of his mantle upon him was sig∣nified, that God had called him to the office, and would give him the gifts and spirit of a Prophet, and that he should succeed him in his room; yea, and afterwards per∣haps he did also anoint him, as Gods command above vers. 16. seems to imply.

Vers. 20. And he said unto him, Go back again, for what have I done to thee?] This Elijah spake to imply, that it must needs be from a supernaturall work of Gods Spirit upon him, and not from his throwing of his mantle upon him, that Elisha should thus tender himself to abandon all and to follow him; and that therefore he had need to be carefull that he did not neglect the call of God; and thus though he gave him liberty to return back to take his leave of his father and mother, yet withall he gives him a caveat to take heed of making any delay in doing what God had moved him to do; he might go whither he list for any thing that he had done to him,

but God had made such an impression upon his spirit, that he could not without perill withstand, or disregard, this powerfull and commanding motion of Gods Spi∣rit within him.

Vers. 21. And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments, &c.] To make therewith a fare∣well feast for his friends, and to expresse thereby his joy (worthy a feast) and his bidding adue to his former imployments.