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. XXI.

Vers. 3. THe Lord forbid it me, that I should give the inheritance of my fa∣thers unto thee.] Thus he rejected Ahabs motion with detestation; to wit, because the Lord had forbidden in his law the perpetuall sale of any mans in∣heritance, Levit. 25.23. The land shall not be sold for ever: and though therefore such a motion made by a prince in another kingdome could not have been rejected by any subject, without grosse disregard of that Majestie which God hath put upon princes; yet Naboth was bound in conscience to do it, and no doubt (though it be not here expressed) as he refused to satisfie the desire of his Soveraigne herein, so al∣so he humbly presented him with the reasons why he durst not do it; and made it appear, that it was not so much the parting with his vineyard, as his sinning against God in parting with it, that he stumbled at; whereby it appears also, that this Na∣both was a pious man, and zealous of observing Gods law, even in these idola∣trous times, which made his bloud cry the louder for vengeance against Ahab and Jezebel.

Vers. 4. And he laid him down upon his bed, and turned away his face. &c:] As one that was discontented, and therefore would have no body to speak to him, that cared not to see any body, nor to have any body see him.

Vers. 7. I will give thee the vineyard of Naboth the Jezreelite.] This is spoken in a vaunting way; and it may have reference either to Naboths refusing to give Ahab his vineyard; as if she had said, Though he will not give thee his vineyard, I will; thou shalt not need to purchase it, nor to stand to his curtesie, whether he will yield it up to thee or no, I will give it thee; or else; to those foregoing words of Jezebel, Doest thou now govern the kingdome of Israel; as if she had said, One would think a king should not whine for a subjects deniall of such a thing, having so much power to satisfie himself; but since thou knowest not how to improve thy power, I that am but a woman will do it for thee, I will give thee the vineyard of Naboth the Jezreelite.

Vers. 8. So she wrote letters in Ahab's name, &c.] To wit, Ahab not knowing, nor caring to know, what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him.

Vers. 9. Proclaim a fast, and set Naboth on high among the people.] Some un∣derstand this thus, that Naboth should be set, as in regard of his dignity he used to be, in some eminent place amongst the chief men of the city, as if there had been no evil at all plotted against him; and then on a sudden the witnesses should out, and accuse him of blaspheming God and the king. But I rather think, that malefactours when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people, and thence it was that Jezebel wrote in her letters, And set Naboth on high amongst the people. As for the fast to be pro∣claimed, that was enjoyned to make a shew, as if indeed such a horrible wickednesse had been committed by Naboth, as might bring Gods wrath upon all the nation, and for the diverting whereof, therefore it was fit the people should in a solemn manner humble themselves, and cry unto God for mercy.

Vers. 10. And then carry him out, and stone him, that he may die.] For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord, Levit. 24.15, 16. Whosoever curseth his God shall bear his sinne, and he that blasphemeth the name of the Lord, he shall surely be put to death: and him also that should curse his father, Exod. 21.17. And he that curseth his father or his mother shall surely be put to death: the Prince therefore being the father of the people (pater patriae) it seems the cursing of him (which is also a sinne forbidden by the Law, Exod. 22.28, Thou shalt not revile the gods, nor curse the ruler of thy people) was usually likewise punished after the same manner.

Vers. 11. The Elders, and the Nobles, who were the inhabitants in his citie. did as Jezebel had sent unto them, &c.] It may well seem strange that the letters of A∣hab, enjoyning such a grosse and horrible act of injustice, should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel: but for this we must con∣sider, First, that Israel was now become idolatrous, and in all other respects exceed∣ingly corrupt; & it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate, should do any thing else that he will command them: Secondly, that the imperious severitie and crueltie of Jezebel had doubtlesse brought this people into a miserable bondage and thraldome: Thirdly, that Naboth being a man strictly conscionable, amongst a lawlesse degenerate people, it is likely they were glad of an opportunitie to wreak their teen upon him: Fourthly, that Jezebel might inform them that Naboth had done this, she charged him with some private discourse betwixt the king and him, onely the king had no witnesses of his perem∣ptory and blasphemous speeches, and so that she desired was onely this, that some witnesses might be found, that (upon the credit of the kings word) would charge him with this, which could not otherwise be legally proved, and that thereupon he might be condemned for blasphemy, and put to death.

Vers. 13. Then they carried him forth out of the citie, and stoned him with stones, that he dyed.] And with him his sonnes were also put to death, (as it seems, 2. Kings 9.26. Surely I have seen yesterday the blood of Naboth, and the blood of his sonnes, said the Lord, and I will requite thee, &c.) which was directly against the law of God, Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers: their aim herein was doubtlesse, that Ahab might without opposition enjoy Naboths vineyard: But with what pretence of ju∣stice

they did it, it is uncertain; perhaps as some think they might alledge, that in punishing so execrable a wickednesse, Gods severity against Achan was a president fit to be followed, whose sonnes and daughters were stoned together with him, Josh. 7.24.

Vers. 14. Then they sent to Jezebel, &c.] To shew how ready they had been to do what she had enjoyned; for though the letters they had received were written to them in the kings name, yet they knew well enough, that the affairs of the king∣dome were chiefly swayed by her, and that she did all, and carried all in a man∣ner as she pleased, and therefore their care was chiefly to ingratiate themselves with her.

Vers. 15. Jezebel said to Ahab, Arise, take possession of the vineyard of Na∣both, &c.] Some conceive that Naboth was of the bloud royall, and that Ahab was now the next heir; which they judge the more probable, because Naboths vineyard lay so close upon Ahabs pallace; others, that it was a custome or sta∣tute at this time amongst the Israelites, that the goods and lands of them that were put to death for any capitall offence against the king, were escheated to the crown; or at least, that in this particular the judges had so determined: and indeed, why might they not in this disregard the direction of Gods law, as well as in putting his sonnes to death? however, if they would enter upon the vineyard, who durst now oppose it? which might be the onely ground why with such confidence she appoints her husband to go and take possession of Naboths vineyard.

Vers. 18. Arise, go down to meet Ahab king of Israel, which is in Samaria, &c.] That is, who reignes in Samaria (for in the next words it is said, that he was now in Naboths vineyard, which was in Jezreel, vers. 1.) or secondly, though in∣deed he was at present in Naboths vineyard, when God spake to Elijah, yet he might be appointed to meet him in Samaria, because he was presently to return thi∣ther; or rather thirdly, this clause which is in Samaria, hath reference to the word, Israel; because the subjects of the kings of Judah were also Israelites; therefore by way of distinction, Ahab is called king of Israel which is in Samaria, that is, in the kingdome of Samaria.

Veas. 19. Thus saith the Lord, Hast thou killed, and also taken possession?] Much evil is charged upon Ahab in these few words, namely; First, his unjust sei∣sing upon the goods of his subjects: Secondly, his desperate accomplishing his de∣sires herein, by the bloudshed and murther of the owner: And thirdly, that after he had taken away his life, he was so farre from relenting for what he had done, that as rejoycing in the successe of his project, he had gone and taken possession of the vineyard of Naboth: nor need it seem strange, that what was plotted and acted by Jezebel, should be laid to Ahabs charge: First, because the originall of all was from his coveting of the vineyard: And secondly, because where the wife doth any evil with the allowance or connivance of her husband, the husband is there guilty as well as the wife.

In the place where dogs licked the bloud of Naboth, shall dogs lick thy blood, even thine.] This was partly accomplished, in that as in the high way, in Jezreel, where Naboth was stoned, the dogs licked Naboths bloud: so also the dogs licked Ahabs bloud in the poole of Samaria, Chap. 22.38. And one washed his chariot

in the poole of Samaria, and the dogs licked up his bloud, &c.] And indeed the words seem principally to intend, the licking of Ahabs bloud in particular, thine e∣ven thine: But secondly, it was partly also accomplished in the dogs licking of the bloud of Joram, Ahabs sonne; whose dead body was cast out in that very plat of ground where Naboth was stoned, and that to fulfill this prophesie, 2. Kings 9.25, 26. Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember, how that when I and thou rode toge∣ther after Ahab his father, the Lord laid this burden upon him. Surely I have seen the bloud of Naboth, and the bloud of his sonnes, said the Lord, and I will re∣quite thee in this pla••••: where also we may see that Elijah did openly deliver this message to Ahab, which now God gave him in charge, his servants and courtiers being about him.

Vers. 20. And Ahab said to Elijah, Hast thou found me, O mine enemie?] The last time Elijah had been with Ahab, he ranne before Ahabs chariot, and all seemed then to be peace betwixt them; but now hearing Elijah threaten him so, he brake out, Hast thou found me, O mine enemy? that is, can I never be quiet for thee, but thou must audaciously hunt me out? It was a wonder that I have been so long ridde of thy threatnings; but thy hatred of me will not suffer thee to let me be in peace long; for now again thou art come, after the old manner, denouncing judgements against me.

Thou hast sold thy self to work evil in the sight of the Lord.] That is, thou hast wholly yielded up thy self to the devil, to do onely that which is evil in his sight, notwithstanding thou canst not but know that all thou doest is done in the sight of the Lord: for as bondslaves that sell themselves, do voluntarily give up themselves to be wholly in the power of their masters that buy them, so those that yield them∣selves to be slaves to sinne, and under the bondage of the devil, all their counsel, words, and endeavours, are voluntarily still for sinne, neither can they ridde them∣selves of this slavery, though sometimes they feel the inconvenience of it; and indeed herein lies the chief difference between the bondage of the righteous under sinne, and the bondage of the wicked: the righteous are sold under sinne, as Paul saith of them, Rom. 7.14. I am sold under sinne, they are tyrannically overruled. by sinne, though they strive against it: but now wicked men do sell themselves to do evil; and this doubtlesse is the principall thing for which Ahab is here said to be sold to work evil, as the like phrase is in the same sence used, concerning the Israelites, 2. kings 17.17. to wit, that they sold themselves to work evil in the sight of the Lord, to provoke him to anger: but yet withall it may be meant of the slavery he was kept in by his wife Jezebel, that to injoy her love and favour, and to keep her in peace with him, he had given up himself as a servant to be at her command, not daring to refuse the doing of any evil, which she would have done; and therefore these two are joyned together, vers. 25. Ahab did sell himself to work wickednesse, whom Jezebel his wife stir∣red up.

Vers. 21. And will cut off from Ahab him that pisseth against the wall, &c.] See chap. 14.10.

Vers. 27. He rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went foftly.] That is, slowly, and heavily, as sorrowfull men and

mourners use to do; & thus wicked Ahab humbled himself, but it was merely for fear of the vengeance threatned, not because he truely repented of the sinnes he had com∣mitted; whence it was also that this humiliation of his was not available for the pardon of his sinne; but onely procured a proroging of the chief evils threatned to the dayes of his sonne Joram, vers. 29. a temporary reward of a temporary peni∣tence; and that chiefly, to let us see how assuredly true penitents may expect much more from God, since the slavish humiliation of Ahab was thus farre regarded.