BibleWare/BibWare.bin/bibref/mhc.exe/1KI.TXT

Text File | 1996-06-12 | 68KB | 1,239 lines

$-$-$- 1KI:1

** The history now before us accounts for the affairs of the
kingdoms of Judah and Israel, yet with special regard to the
kingdom of God among them; for it is a sacred history. It is
earlier as to time, teaches much more, and is more interesting
than any common histories.

* David's declining age. (1-4) Adonijah aspires to the throne.
(5-10) David makes Solomon king. (11-31) Solomon is anointed
king, and Adonijah's usurpation stopped. (32-53)

#1-4 We have David sinking under infirmities. He was chastised
for his recent sins, and felt the effects of his former toils
and hardships.

#5-10 Indulgent parents are often chastised with disobedient
children, who are anxious to possess their estates. No worldly
wisdom, nor experience, nor sacredness of character, can insure
the continuance in any former course of those who remain under
the power of self-love. But we may well wonder by what arts Joab
and Abiathar could be drawn aside.

#11-31 Observe Nathan's address to Bathsheba. Let me give thee
counsel how to save thy own life, and the life of thy son. Such
as this is the counsel Christ's ministers give us in his name,
to give all diligence, not only that no man take our crown, #Re
3:11|, but that we save our lives, even the lives of our souls.
David made a solemn declaration of his firm cleaving to his
former resolution, that Solomon should be his successor. Even
the recollection of the distresses from which the Lord redeemed
him, increased his comfort, inspired his hopes, and animated him
to his duty, under the decays of nature and the approach of
death.

#32-53 The people expressed great joy and satisfaction in the
elevation of Solomon. Every true Israelite rejoices in the
exaltation of the Son of David. Combinations formed upon evil
principles will soon be dissolved, when self-interest calls
another way. How can those who do evil deeds expect to have good
tidings? Adonijah had despised Solomon, but soon dreaded him. We
see here, as in a glass, Jesus, the Son of David and the Son of
God, exalted to the throne of glory, notwithstanding all his
enemies. His kingdom is far greater than that of his father
David, and therein all the true people of God cordially rejoice.
The prosperity of his cause is vexation and terror to his
enemies. No horns of the altar, nor forms of godliness, nor
pretences to religion, can profit those who will not submit to
His authority, and accept of his salvation; and if their
submission be hypocritical, they shall perish without remedy.
$-$-$- 1KI:2

* David's dying charge to Solomon. (1-4) David's charge as to
Joab and others. (5-11) Solomon reigns, Adonijah aspiring to the
throne is put to death. (12-25) Abiathar banished, Joab put to
death. (26-34) Shimei is put to death. (35-46)

#1-4 David's charge to Solomon is, to keep the charge of the
Lord. The authority of a dying father is much, but nothing to
that of a living God. God promised David that the Messiah should
come from his descendants, and that promise was absolute; but
the promise, that there should not fail of them a man on the
throne of Israel, was conditional; if he walks before God in
sincerity, with zeal and resolution: in order hereunto, he must
take heed to his way.

#5-11 These dying counsels concerning Joab and Shimei, did not
come from personal anger, but for the security of Solomon's
throne, which was the murders he had committed, but would
readily repeat them to carry any purpose; though long reprieved,
he shall be reckoned with at last. Time does not wear out the
guilt of any sin, particularly of murder. Concerning Shimei,
Hold him not guiltless; do not think him any true friend to
thee, or thy government, or fit to be trusted; he has no less
malice now than he had then. David's dying sentiments are
recorded, as delivered under the influence of the Holy Ghost,
#2Sa 23:1-7|. The Lord discovered to him the offices and the
salvation of that glorious personage, the Messiah, whose coming
he then foretold, and from whom he derived all his comforts and
expectations. That passage gives a decided proof that David died
under the influence of the Holy Ghost, in the exercise of faith
and hope.

#12-25 Solomon received Bathsheba with all the respect that was
owing to a mother; but let none be asked for that which they
ought not to grant. It ill becomes a good man to prefer a bad
request, or to appear in a bad cause. According to eastern
customs it was plain that Adonijah sought to be king, by his
asking for Abishag as his wife, and Solomon could not be safe
while he lived. Ambitious, turbulent spirits commonly prepare
death for themselves. Many a head has been lost by catching at a
crown.

#26-34 Solomon's words to Abiathar, and his silence, imply that
some recent conspiracies had been entered into. Those that show
kindness to God's people shall have it remembered to their
advantage. For this reason Solomon spares Abiathar's life, but
dismisses him from his offices. In case of such sins as the
blood of beasts would atone for, the altar was a refuge, but not
in Joab's case. Solomon looks upward to God as the Author of
peace, and forward to eternity as the perfection of it. The Lord
of peace himself gives us that peace which is everlasting.

#35-46 The old malignity remains in the unconverted heart, and a
watchful eye should be kept on those who, like Shimei, have
manifested their enmity, but have given no evidence of
repentance. No engagements or dangers will restrain worldly men;
they go on, though they forfeit their lives and souls. Let us
remember, God will not accommodate his judgment to us. His eye
is over us; and let us strive to walk as in his presence. Let
our every act, word, and thought, be governed by this great
truth, that the hour is quickly coming when the smallest
circumstances of our lives shall be brought to light, and our
eternal state be fixed by a righteous and unerring God. Thus
Solomon's throne was established in peace, as the type of the
Redeemer's kingdom of peace and righteousness. And it is a
comfort, in reference to the enmity of the church's enemies,
that, how much soever they rage, it is a vain thing they
imagine. Christ's throne is established, and they cannot shake
it.
$-$-$- 1KI:3

* Solomon's marriage. (1-4) His vision, His prayer for wisdom.
(5-15) The judgment of Solomon. (16-28)

#1-4 He that loved the Lord, should, for his sake, have fixed
his love upon one of the Lord's people. Solomon was a wise man,
a rich man, a great man; yet the brightest praise of him, is
that which is the character of all the saints, even the poorest,
"He loved the Lord." Where God sows plentifully, he expects to
reap accordingly; and those that truly love God and his worship,
will not grudge the expenses of their religion. We must never
think that wasted which is laid out in the service of God.

#5-15 Solomon's dream was not a common one. While his bodily
powers were locked up in sleep, the powers of his soul were
strengthened; he was enabled to receive the Divine vision, and
to make a suitable choice. God, in like manner, puts us in the
ready way to be happy, by assuring us we shall have what we
need, and pray for. Solomon's making such a choice when asleep,
and the powers of reason least active, showed it came from the
grace of God. Having a humble sense of his own wants and
weakness, he pleads, Lord, I am but a little child. The more
wise and considerate men are, the better acquainted they are
with their own weakness, and the more jealous of themselves.
Solomon begs of God to give him wisdom. We must pray for it,
#Jas 1:5|, that it may help us in our particular calling, and
the various occasions we have. Those are accepted of God, who
prefer spiritual blessings to earthly good. It was a prevailing
prayer, and prevailed for more than he asked. God gave him
wisdom, such as no other prince was ever blessed with; and also
gave him riches and honour. If we make sure of wisdom and grace,
these will bring outward prosperity with them, or sweeten the
want of it. The way to get spiritual blessings, is to wrestle
with God in prayer for them. The way to get earthly blessings,
is to refer ourselves to God concerning them. Solomon has wisdom
given him, because he did ask it, and wealth, because he did
not.

#16-28 An instance of Solomon's wisdom is given. Notice the
difficulty of the case. To find out the true mother, he could
not try which the child loved best, and therefore tried which
loved the child best: the mother's sincerity will be tried, when
the child is in danger. Let parents show their love to their
children, especially by taking care of their souls, and
snatching them as brands out of the burning. By this and other
instances of the wisdom with which God endued him, Solomon had
great reputation among his people. This was better to him than
weapons of war; for this he was both feared and loved.
$-$-$- 1KI:4

* Solomon's court. (1-19) Solomon's dominions, His daily
provision. (20-28) The wisdom of Solomon. (29-34)

#1-19 In the choice of the great officers of Solomon's court, no
doubt, his wisdom appeared. Several are the same that were in
his father's time. A plan was settled by which no part of the
country was exhausted to supply his court, though each sent its
portion.

#20-28 Never did the crown of Israel shine so bright, as when
Solomon wore it. He had peace on all sides. Herein, his kingdom
was a type of the Messiah's; for to Him it is promised that he
shall have the heathen for his inheritance, and that princes
shall worship him. The spiritual peace, and joy, and holy
security, of all the faithful subjects of the Lord Jesus, were
typified by that of Israel. The kingdom of God is not, as
Solomon's was, meat and drink, but, what is infinitely better,
righteousness, and peace, and joy in the Holy Ghost. The vast
number of his attendants, and the great resort to him, are shown
by the provision daily made. Herein Christ far outdoes Solomon,
that he feeds all his subjects, not with the bread that
perishes, but with that which endures to eternal life.

#29-34 Solomon's wisdom was more his glory than his wealth. He
had what is here called largeness of heart, for the heart is
often put for the powers of the mind. He had the gift of
utterance, as well as wisdom. It is very desirable, that those
who have large gifts of any kind, should have large hearts to
use them for the good of others. What treasures of wisdom and
knowledge are lost! But every sort of knowledge that is needful
for salvation is to be found in the holy Scriptures. There came
persons from all parts, who were more eager after knowledge than
their neighbours, to hear the wisdom of Solomon. Solomon was
herein a type of Christ, in whom are hid all treasures of wisdom
and knowledge; and hid for us, for he is made of God to us,
wisdom. Christ's fame shall spread through all the earth, and
men of all nations shall come to him, learn of him, and take
upon them his easy yoke, and find rest for their souls.
$-$-$- 1KI:5

* Solomon's agreement with Hiram. (1-9) Solomon's workmen for
the temple. (10-18)

#1-9 Here is Solomon's design to build a temple. There is no
adversary, no Satan, so the word is; no instrument of Satan to
oppose it, or to divert from it. Satan does all he can, to
hinder temple work. When there is no evil abroad, then let us be
ready and active in that which is good, and get forward. Let
God's promises quicken our endeavours. And all outward skill and
advantages should be made serviceable to the interests of
Christ's kingdom. It Tyre supplies Israel with craftsmen, Israel
will supply Tyre with corn, #Eze 27:17|. Thus, by the wise
disposal of Providence, one country has need of another, and is
benefitted by another, that there may be dependence on one
another, to the glory of God.

#10-18 The temple was chiefly built by the riches and labour of
Gentiles, which typified their being called into the church.
Solomon commanded, and they brought costly stones for the
foundation. Christ, who is laid for a Foundation, is a chosen
and precious Stone. We should lay our foundation firm, and
bestow most pains on that part of our religion which lies out of
the sight of men. And happy those who, as lively stones, are
built up a spiritual house, for a habitation of God through the
Spirit. Who among us will build in the house of the Lord?
$-$-$- 1KI:6

* The building of Solomon's temple. (1-10) Promise given
concerning the temple. (11-14) Particulars respecting the
temple. (15-38)

#1-10 The temple is called the house of the Lord, because it was
directed and modelled by him, and was to be employed in his
service. This gave it the beauty of holiness, that it was the
house of the Lord, which was far beyond all other beauties. It
was to be the temple of the God of peace, therefore no iron tool
must be heard; quietness and silence suit and help religious
exercises. God's work should be done with much care and little
noise. Clamour and violence often hinder, but never further the
work of God. Thus the kingdom of God in the heart of man grows
up in silence, #Mr 5:27|.

#11-14 None employ themselves for God, without having his eye
upon them. But God plainly let Solomon know that all the charge
for building this temple, would neither excuse from obedience to
the law of God, nor shelter from his judgments, in case of
disobedience.

#15-38 See what was typified by this temple. 1. Christ is the
true Temple. In him dwells all the fulness of the Godhead; in
him meet all God's spiritual Israel; through him we have access
with confidence to God. 2. Every believer is a living temple, in
whom the Spirit of God dwells, #1Co 3:16|. This living temple is
built upon Christ as its Foundation, and will be perfect in due
time. 3. The gospel church is the mystical temple. It grows to a
holy temple in the Lord, enriched and beautified with the gifts
and graces of the Spirit. This temple is built firm, upon a
Rock. 4. Heaven is the everlasting temple. There the church will
be fixed. All that shall be stones in that building, must, in
the present state of preparation, be fitted and made ready for
it. Let sinners come to Jesus as the living Foundation, that
they may be built on him, a part of this spiritual house,
consecrated in body and soul to the glory of God.
$-$-$- 1KI:7

* Solomon's buildings. (1-12) Furniture of the temple. (13-47)
Vessels of gold. (48-51)

#1-12 All Solomon's buildings, though beautiful, were intended
for use. Solomon began with the temple; he built for God first,
and then his other buildings. The surest foundations of lasting
prosperity are laid in early piety. He was thirteen years
building his house, yet he built the temple in little more than
seven years; not that he was more exact, but less eager in
building his own house, than in building God's. We ought to
prefer God's honour before our own ease and satisfaction.

#13-47 The two brazen pillars in the porch of the temple, some
think, were to teach those that came to worship, to depend upon
God only, for strength and establishment in all their religious
exercises. "Jachin," God will fix this roving mind. It is good
that the heart be established with grace. "Boaz," In him is our
strength, who works in us both to will and to do. Spiritual
strength and stability are found at the door of God's temple,
where we must wait for the gifts of grace, in use of the means
of grace. Spiritual priests and spiritual sacrifices must be
washed in the laver of Christ's blood, and of regeneration. We
must wash often, for we daily contract pollution. There are full
means provided for our cleansing; so that if we have our lot for
ever among the unclean it will be our own fault. Let us bless
God for the fountain opened by the sacrifice of Christ for sin
and for uncleanness.

#48-51 Christ is now the Temple and the Builder; the Altar and
the Sacrifice; the Light of our souls, and the Bread of life;
able to supply all the wants of all that have applied or shall
apply to him. Outward images cannot represent, words cannot
express, the heart cannot conceive, his preciousness or his
love. Let us come to him, and wash away our sins in his blood;
let us seek for the purifying grace of his Spirit; let us
maintain communion with the Father through his intercession, and
yield up ourselves and all we have to his service. Being
strengthened by him, we shall be accepted, useful, and happy.
$-$-$- 1KI:8

* The dedication of the temple. (1-11) The occasion. (12-21)
Solomon's prayer. (22-53) His blessing and exhortation. (54-61)
Solomon's peace-offerings. (62-66)

#1-11 The bringing in the ark, is the end which must crown the
work: this was done with great solemnity. The ark was fixed in
the place appointed for its rest in the inner part of the house,
whence they expected God to speak to them, even in the most holy
place. The staves of the ark were drawn out, so as to direct the
high priest to the mercy-seat over the ark, when he went in,
once a year, to sprinkle the blood there; so that they continued
of use, though there was no longer occasion to carry it by them.
The glory of God appearing in a cloud may signify, 1. The
darkness of that dispensation, in comparison with the light of
the gospel, by which, with open face, we behold, as in a glass,
the glory of the Lord. 2. The darkness of our present state, in
comparison with the sight of God, which will be the happiness of
heaven, where the Divine glory is unveiled.

#12-21 Solomon encouraged the priests, who were much astonished
at the dark cloud. The dark dispensations of Providence should
quicken us in fleeing for refuge to the hope of the gospel.
Nothing can more reconcile us to them, than to consider what God
has said, and to compare his word and works together. Whatever
good we do, we must look on it as the performance of God's
promise to us, not of our promises to him.

#22-53 In this excellent prayer, Solomon does as we should do in
every prayer; he gives glory to God. Fresh experiences of the
truth of God's promises call for larger praises. He sues for
grace and favour from God. The experiences we have of God's
performing his promises, should encourage us to depend upon
them, and to plead them with him; and those who expect further
mercies, must be thankful for former mercies. God's promises
must be the guide of our desires, and the ground of our hopes
and expectations in prayer. The sacrifices, the incense, and the
whole service of the temple, were all typical of the Redeemer's
offices, oblation, and intercession. The temple, therefore, was
continually to be remembered. Under one word, "forgive," Solomon
expressed all that he could ask in behalf of his people. For, as
all misery springs from sin, forgiveness of sin prepares the way
for the removal of every evil, and the receiving of every good.
Without it, no deliverance can prove a blessing. In addition to
the teaching of the word of God, Solomon entreated the Lord
himself to teach the people to profit by all, even by their
chastisements. They shall know every man the plague of his own
heart, what it is that pains him; and shall spread their hands
in prayer toward this house; whether the trouble be of body or
mind, they shall represent it before God. Inward burdens seem
especially meant. Sin is the plague of our own hearts; our
in-dwelling corruptions are our spiritual diseases: every true
Israelite endeavours to know these, that he may mortify them,
and watch against the risings of them. These drive him to his
knees; lamenting these, he spreads forth his hands in prayer.
After many particulars, Solomon concludes with the general
request, that God would hearken to his praying people. No place,
now, under the gospel, can add to the prayers made in or towards
it. The substance is Christ; whatever we ask in his name, it
shall be given us. In this manner the Israel of God is
established and sanctified, the backslider is recovered and
healed. In this manner the stranger is brought nigh, the mourner
is comforted, the name of God is glorified. Sin is the cause of
all our troubles; repentance and forgiveness lead to all human
happiness.

#54-61 Never was a congregation dismissed with what was more
likely to affect them, and to abide with them. What Solomon asks
for in this prayer, is still granted in the intercession of
Christ, of which his supplication was a type. We shall receive
grace sufficient, suitable, and seasonable, in every time of
need. No human heart is of itself willing to obey the gospel
call to repentance, faith, and newness of life, walking in all
the commandments of the Lord, yet Solomon exhorts the people to
be perfect. This is the scriptural method, it is our duty to
obey the command of the law and the call of the gospel, seeing
we have broken the law. When our hearts are inclined thereto,
feeling our sinfulness and weakness, we pray for Divine
assistance; thus are we made able to serve God through Jesus
Christ.

#62-66 Solomon offered a great sacrifice. He kept the feast of
tabernacles, as it seems, after the feast of dedication. Thus
should we go home, rejoicing, from holy ordinances, thankful for
God's Goodness
$-$-$- 1KI:9

* God's answer to Solomon. (1-9) The presents of Solomon and
Hiram. (10-14) Solomon's buildings, His trade. (15-28)

#1-9 God warned Solomon, now he had newly built and dedicated
the temple, that he and his people might not be high-minded, but
fear. After all the services we can perform, we stand upon the
same terms with the Lord as before. Nothing can purchase for us
liberty to sin, nor would the true believer desire such a
licence. He would rather be chastened of the Lord, than be
allowed to go on with ease and prosperity in sin.

#10-14 Solomon gave Hiram twenty cities. Hiram did not like
them. If Solomon would gratify him, let it be in his own
element, by becoming his partner in trade, as he did. See how
the providence of God suits this earth to the various tempers of
men, and the dispositions of men to the earth, and all for the
good of mankind in general.

#15-28 Here is a further account of Solomon's greatness. He
began at the right end, for he built God's house first, and
finished that before he began his own; then God blessed him, and
he prospered in all his other buildings. Let piety begin, and
profit follow; leave pleasure to the last. Whatever pains we
take for the glory of God, and to profit others, we are likely
to have the advantage. Canaan, the holy land, the glory of all
lands, had no gold in it; which shows that the best produce is
that which is for the present support of life, our own and
others; such things did Canaan produce. Solomon got much by his
merchandise, and yet has directed us to a better trade, within
reach of the poorest. Wisdom is better than the merchandise of
silver, and the gain thereof than fine gold, #Pr 3:14|.
$-$-$- 1KI:10

* The queen of Sheba's visit to Solomon. (1-13) Solomon's
wealth. (14-29)

#1-13 The queen of Sheba came to Solomon to hear his wisdom,
thereby to improve her own. Our Saviour mentions her inquiries
after God, by Solomon, as showing the stupidity of those who
inquire not after God, by our Lord Jesus Christ. By waiting and
prayer, by diligently searching the Scriptures, by consulting
wise and experienced Christians, and by practising what we have
learned, we shall be delivered from difficulties. Solomon's
wisdom made more impression upon the queen of Sheba than all his
prosperity and grandeur. There is a spiritual excellence in
heavenly things, and in consistent Christians, to which no
reports can do justice. Here the truth exceeded; and all who,
through grace, are brought to commune with God, will say the one
half was not told them of the pleasures and the advantages of
wisdom's ways. Glorified saints, much more, will say of heaven,
that the thousandth part was not told them, #1Co 2:9|. She
pronounced them happy that constantly attended Solomon. With
much more reason may we say of Christ's servants, Blessed are
they that dwell in his house; they will be still praising him.
She made a noble present to Solomon. What we present to Christ,
he needs not, but will have us do so to express our gratitude.
The believer who has been with Jesus, will return to his
station, discharge his duties with readiness, and from better
motives; looking forward to the day when, being absent from the
body, he shall be present with the Lord.

#14-29 Solomon increased his wealth. Silver was nothing
accounted of. Such is the nature of worldly wealth, plenty of it
makes it the less valuable; much more should the enjoyment of
spiritual riches lessen our esteem of all earthly possessions.
If gold in abundance makes silver to be despised, shall not
wisdom, and grace, and the foretastes of heaven, which are far
better than gold, make gold to be lightly esteemed? See in
Solomon's greatness the performance of God's promise, and let it
encourage us to seek first the righteousness of God's kingdom.
This was he, who, having tasted all earthly enjoyments, wrote a
book, to show the vanity of all worldly things, the vexation of
spirit that attends them, and the folly of setting our hearts
upon them: and to recommend serious godliness, as that which
will do unspeakably more to make us happy, that all the wealth
and power he was master of; and, through the grace of God, it is
within our reach.
$-$-$- 1KI:11

* Solomon's wives and concubines, His idolatry. (1-8) God's
anger. (9-13) Solomon's adversaries. (14-25) Jeroboam's
promotion. (26-40) The death of Solomon. (41-43)

#1-8 There is not a more melancholy and astonishing instance of
human depravity in the sacred Scriptures, than that here
recorded. Solomon became a public worshipper of abominable
idols! Probably he by degrees gave way to pride and luxury, and
thus lost his relish for true wisdom. Nothing forms in itself a
security against the deceitfulness and depravity of the human
heart. Nor will old age cure the heart of any evil propensity.
If our sinful passions are not crucified and mortified by the
grace of God, they never will die of themselves, but will last
even when opportunities to gratify them are taken away. Let him
that thinks he stands, take heed lest he fall. We see how weak
we are of ourselves, without the grace of God; let us therefore
live in constant dependence on that grace. Let us watch and be
sober: ours is a dangerous warfare, and in an enemy's country,
while our worst foes are the traitors in our own hearts.

#9-13 The Lord told Solomon, it is likely by a prophet, what he
must expect for his apostacy. Though we have reason to hope that
he repented, and found mercy, yet the Holy Ghost did not
expressly record it, but left it doubtful, as a warning to
others not to sin. The guilt may be taken away, but not the
reproach; that will remain. Thus it must remain uncertain to us
till the day of judgment, whether or not Solomon was left to
suffer the everlasting displeasure of an offended God.

#14-25 While Solomon kept close to God and to his duty, there
was no enemy to give him uneasiness; but here we have an account
of two. If against us, he can make us fear even the least, and
the very grasshopper shall be a burden. Though they were moved
by principles of ambition or revenge, God used them to correct
Solomon.

#26-40 In telling the reason why God rent the kingdom from the
house of Solomon, Ahijah warned Jeroboam to take heed of sinning
away his preferment. Yet the house of David must be supported;
out of it the Messiah would arise. Solomon sought to kill his
successor. Had not he taught others, that whatever devices are
in men's hearts, the counsel of the Lord shall stand? Yet he
himself thinks to defeat that counsel. Jeroboam withdrew into
Egypt, and was content to live in exile and obscurity for
awhile, being sure of a kingdom at last. Shall not we be
content, who have a better kingdom in reserve?

#41-43 Solomon's reign was as long as his father's, but his life
was not so. Sin shortened his days. If the world, with all its
advantages, could satisfy the soul, and afford real joy, Solomon
would have found it so. But he was disappointed in all, and to
warn us, has left this record of all earthly enjoyments, "Vanity
and vexation of spirit." The New Testament declares that one
greater than Solomon is come to reign over us, and to possess
the throne of his father David. May we not see something of
Christ's excellency faintly represented to us in this figure?
$-$-$- 1KI:12

* Rehoboam's accession, The people's petition, His rough answer.
(1-15) Ten tribes revolt. (16-24) Jeroboam's idolatry. (25-33)

#1-15 The tribes complained not to Rehoboam of his father's
idolatry, and revolt from God. That which was the greatest
grievance, was none to them; so careless were they in matters of
religion, if they might live at case, and pay no taxes. Factious
spirits will never want something to complain of. And when we
see the Scripture account of Solomon's reign; the peace, wealth,
and prosperity Israel then enjoyed; we cannot doubt but that
their charges were false, or far beyond the truth. Rehoboam
answered the people according to the counsel of the young men.
Never was man more blinded by pride, and desire of arbitrary
power, than which nothing is more fatal. God's counsels were
hereby fulfilled. He left Rehoboam to his own folly, and hid
from his eyes the things which belonged to his peace, that the
kingdom might be rent from him. God serves his own wise and
righteous purposes by the imprudences and sins of men. Those
that lose the kingdom of heaven, throw it away, as Rehoboam, by
wilfulness and folly.

#16-24 The people speak unbecomingly of David. How soon are good
men, and their good services to the public, forgotten ! These
considerations should reconcile us to our losses and troubles,
that God is the Author of them, and our brethren the
instruments: let us not meditate revenge. Rehoboam and his
people hearkened to the word of the Lord. When we know God's
mind, we must submit, how much soever it crosses our own mind.
If we secure the favour of God, not all the universe can hurt
us.

#25-33 Jeroboam distrusted the providence of God; he would
contrive ways and means, and sinful ones too, for his own
safety. A practical disbelief of God's all-sufficiency is at the
bottom of all our departures from him. Though it is probable he
meant his worship for Jehovah the God of Israel, it was contrary
to the Divine law, and dishonourable to the Divine majesty to be
thus represented. The people might be less shocked at
worshipping the God of Israel under an image, than if they had
at once been asked to worship Baal; but it made way for that
idolatry. Blessed Lord, give us grace to reverence thy temple,
thine ordinances, thine house of prayer, thy sabbaths, and never
more, like Jeroboam, to set up in our hearts any idol of
abomination. Be thou to us every thing precious; do thou reign
and rule in our hearts, the hope of glory.
$-$-$- 1KI:13

* Jeroboam's sin reproved. (1-10) The prophet deceived. (11-22)
The disobedient prophet is slain, Jeroboam's obstinacy. (23-34)

#1-10 In threatening the altar, the prophet threatens the
founder and worshippers. Idolatrous worship will not continue,
but the word of the Lord will endure for ever. The prediction
plainly declared that the family of David would continue, and
support true religion, when the ten tribes would not be able to
resist them. If God, in justice, harden the hearts of sinners,
so that the hand they have stretched out in sin they cannot pull
in again by repentance, that is a spiritual judgment,
represented by this, and much more dreadful. Jeroboam looked for
help, not from his calves, but from God only, from his power,
and his favour. The time may come when those that hate the
preaching, would be glad of the prayers of faithful ministers.
Jeroboam does not desire the prophet to pray that his sin might
be pardoned, and his heart changed, but only that his hand might
be restored. He seemed affected for the present with both the
judgment and the mercy, but the impression wore off. God forbade
his messenger to eat or drink in Bethel, to show his detestation
of their idolatry and apostacy from God, and to teach us not to
have fellowship with the works of darkness. Those have not
learned self-denial, who cannot forbear one forbidden meal.

#11-22 The old prophet's conduct proves that he was not really a
godly man. When the change took place under Jeroboam, he
preferred his ease and interest to his religion. He took a very
bad method to bring the good prophet back. It was all a lie.
Believers are most in danger of being drawn from their duty by
plausible pretences of holiness. We may wonder that the wicked
prophet went unpunished, while the holy man of God was suddenly
and severely punished. What shall we make of this? The judgments
of God are beyond our power to fathom; and there is a judgment
to come. Nothing can excuse any act of wilful disobedience. This
shows what they must expect who hearken to the great deceiver.
They that yield to him as a tempter, will be terrified by him as
a tormentor. Those whom he now fawns upon, he will afterwards
fly upon; and whom he draws into sin, he will try to drive to
despair.

#23-34 God is displeased at the sins of his own people; and no
man shall be protected in disobedience, by his office, his
nearness to God, or any services he has done for him. God warns
all whom he employs, strictly to observe their orders. We cannot
judge of men by their sufferings, nor of sins by present
punishments; with some, the flesh is destroyed, that the spirit
may be saved; with others, the flesh is pampered, that the soul
may ripen for hell. Jeroboam returned not from his evil way. He
promised himself that the calves would secure the crown to his
family, but they lost it, and sunk his family. Those betray
themselves who think to support themselves by any sin whatever.
Let us dread prospering in sinful ways; pray to be kept from
every delusion and temptation, and to be enabled to walk with
self-denying perseverance in the way of God's commands.
$-$-$- 1KI:14

* Abijah being sick, his mother consults Ahijah. (1-6) The
destruction of Jeroboam's house. (7-20) Rehoboam's wicked reign.
(21-31)

#1-6 "At that time," when Jeroboam did evil, his child sickened.
When sickness comes into our families, we should inquire whether
there may not be some particular sin harboured in our houses,
which the affliction is sent to convince us of, and reclaim us
from. It had been more pious if he had desired to know wherefore
God contended with him; had begged the prophet's prayers, and
cast away his idols from him; but most people would rather be
told their fortune, than their faults or their duty. He sent to
Ahijah, because he had told him he should be king. Those who by
sin disqualify themselves for comfort, yet expect that their
ministers, because they are good men, should speak peace and
comfort to them, greatly wrong themselves and their ministers.
He sent his wife in disguise, that the prophet might only answer
her question concerning her son. Thus some people would limit
their ministers to smooth things, and care not for having the
whole counsel of God declared to them, lest it should prophesy
no good concerning them, but evil. But she shall know, at the
first word, what she has to trust to. Tidings of a portion with
hypocrites will be heavy tidings. God will judge men according
to what they are, not by what they seem to be.

#7-20 Whether we keep an account of God's mercies to us or not,
he does; and he will set them in order before us, if we are
ungrateful, to our greater confusion. Ahijah foretells the
speedy death of the child then sick, in mercy to him. He only in
the house of Jeroboam had affection for the true worship of God,
and disliked the worship of the calves. To show the power and
sovereignty of his grace, God saves some out of the worst
families, in whom there is some good thing towards the Lord God
of Israel. The righteous are removed from the evil to come in
this world, to the good to come in a better world. It is often a
bad sign for a family, when the best in it are buried out of it.
Yet their death never can be a loss to themselves. It was a
present affliction to the family and kingdom, by which both
ought to have been instructed. God also tells the judgments
which should come upon the people of Israel, for conforming to
the worship Jeroboam established. After they left the house of
David, the government never continued long in one family, but
one undermined and destroyed another. Families and kingdoms are
ruined by sin. If great men do wickedly, they draw many others,
both into the guilt and punishment. The condemnation of those
will be severest, who must answer, not only for their own sins,
but for sins others have been drawn into, and kept in, by them.

#21-31 Here is no good said of Rehoboam, and much said to the
disadvantage of his subjects. The abounding of the worst crimes,
of the worst of the heathen, in Jerusalem, the city the Lord had
chosen for his temple and his worship, shows that nothing can
mend the hearts of fallen men but the sanctifying grace of the
Holy Spirit. On this alone may we depend; for this let us daily
pray, in behalf of ourselves and all around us. The splendour of
their temple, the pomp of their priesthood, and all the
advantages with which their religion was attended, could not
prevail to keep them close to it; nothing less than the pouring
out the Spirit will keep God's Israel in their allegiance to
him. Sin exposes, makes poor, and weakens any people. Shishak,
king of Egypt, came and took away the treasures. Sin makes the
gold become dim, changes the most fine gold, and turns it into
brass.
$-$-$- 1KI:15

* Wicked reign of Abijam, king of Judah. (1-8) Good reign of
Asa, king of Judah. (9-24) The evil reigns of Nadab and Baasha
in Israel. (25-34)

#1-8 Abijam's heart was not perfect with the Lord his God; he
wanted sincerity; he began well, but he fell off, and walked in
all the sins of his father, following his bad example, though he
had seen the bad consequences of it. David's family was
continued as a lamp in Jerusalem, to maintain the true worship
of God there, when the light of Divine truth was extinguished in
all other places. The Lord has still taken care of his cause,
while those who ought to have been serviceable thereto have
lived and perished in their sins. The Son of David will still
continue a light to his church, to establish it in truth and
righteousness to the end of time. There are two kinds of
fulfilling the law, one legal, the other by the gospel. Legal
is, when men do all things required in the law, and that by
themselves. None ever thus fulfilled the law but Christ, and
Adam before his fall. The gospel manner of fulfilling the law
is, to believe in Christ who fulfilled the law for us, and to
endeavour in the whole man to obey God in all his precepts. And
this is accepted of God, as to all those that are in Christ.
Thus David and others are said to fulfil the law.

#9-24 Asa did what was right in the eyes of the Lord. That is
right indeed which is so in God's eyes. Asa's times were times
of reformation. He removed that which was evil; there
reformation begins, and a great deal he found to do. When Asa
found idolatry in the court, he rooted it out thence.
Reformation must begin at home. Asa honours and respects his
mother; he loves her well, but he loves God better. Those that
have power are happy when thus they have hearts to use it well.
We must not only cease to do evil, but learn to do well; not
only cast away the idols of our iniquity, but dedicate ourselves
and our all to God's honour and glory. Asa was cordially devoted
to the service of God, his sins not arising from presumption.
But his league with Benhadad arose from unbelief. Even true
believers find it hard, in times of urgent danger, to trust in
the Lord with all their heart. Unbelief makes way for carnal
policy, and thus for one sin after another. Unbelief has often
led Christians to call in the help of the Lord's enemies in
their contests with their brethren; and some who once shone
brightly, have thus been covered with a dark cloud towards the
end of their days.

#25-34 During the single reign of Asa in Judah, the government
of Israel was in six or seven different hands. Observe the ruin
of the family of Jeroboam; no word of God shall fall to the
ground. Divine threatenings are not designed merely to terrify.
Ungodly men execute the just judgments of God upon each other.
But in the midst of dreadful sins and this apparent confusion,
the Lord carries on his own plan: when it is fully completed,
the glorious justice, wisdom, truth, and mercy therein
displayed, shall be admired and adored through all the ages of
eternity.
$-$-$- 1KI:16

* The reigns of Baasha and Elah in Israel. (1-14) Reigns of
Zimri and Omri in Israel. (15-28) Ahab's wickedness, Hiel
rebuilds Jericho. (29-34)

#1-14 This chapter relates wholly to the kingdom of Israel, and
the revolutions of that kingdom. God calls Israel his people
still, though wretchedly corrupted. Jehu foretells the same
destruction to come upon Baasha's family, which that king had
been employed to bring upon the family of Jeroboam. Those who
resemble others in their sins, may expect to resemble them in
the plagues they suffer, especially those who seem zealous
against such sins in others as they allow in themselves. Baasha
himself dies in peace, and is buried with honour. Herein plainly
appears that there are punishments after death, which are most
to be dreaded. Let Elah be a warning to drunkards, who know not
but death may surprise them. Death easily comes upon men when
they are drunk. Besides the diseases which men bring themselves
into by drinking, when in that state, men are easily overcome by
an enemy, and liable to bad accidents. Death comes terribly upon
men in such a state, finding them in the act of sin, and
unfitted for any act of devotion; that day comes upon them
unawares. The word of God was fulfilled, and the sins of Baasha
and Elah were reckoned for, with which they provoked God. Their
idols are called their vanities, for idols cannot profit nor
help; miserable are those whose gods are vanities.

#15-28 When men forsake God, they will be left to plague one
another. Proud aspiring men ruin one another. Omri struggled
with Tibni some years. Though we do not always understand the
rules by which God governs nations and individuals in his
providence, we may learn useful lessons from the history before
us. When tyrants succeed each other, and massacres,
conspiracies, and civil wars, we may be sure the Lord has a
controversy with the people for their sins; they are loudly
called to repent and reform. Omri made himself infamous by his
wickedness. Many wicked men have been men of might and renown;
have built cities, and their names are found in history; but
they have no name in the book of life.

#29-34 Ahab did evil above all that reigned before him, and did
it with a particular enmity both against Jehovah and Israel. He
was not satisfied with breaking the second commandment by
image-worship, he broke the first by worshipping other gods:
making light of lesser sins makes way for greater. Marriages
with daring offenders also imbolden in wickedness, and hurry men
on to the greatest excesses. One of Ahab's subjects, following
the example of his presumption, ventured to build Jericho. Like
Achan, he meddled with the accursed thing; turned that to his
own use, which was devoted to God's honour: he began to build,
in defiance of the curse well devoted to God's honour: he began
to build, in defiance of the curse well known in Israel; but
none ever hardened his heart against God, and prospered. Let the
reading of this chapter cause us to mark the dreadful end of all
the workers of iniquity. And what does the history of all
ungodly men furnish, what ever rank or situation they move in,
but sad examples of the same?
$-$-$- 1KI:17

* Elijah fed by ravens. (1-7) Elijah sent to Zarephath. (8-16)
Elijah raises the widow's son to life. (17-24)

#1-7 God wonderfully suits men to the work he designs them for.
The times were fit for an Elijah; an Elijah was fit for them.
The Spirit of the Lord knows how to fit men for the occasions.
Elijah let Ahab know that God was displeased with the idolaters,
and would chastise them by the want of rain, which it was not in
the power of the gods they served to bestow. Elijah was
commanded to hide himself. If Providence calls us to solitude
and retirement, it becomes us to go: when we cannot be useful,
we must be patient; and when we cannot work for God, we must sit
still quietly for him. The ravens were appointed to bring him
meat, and did so. Let those who have but from hand to mouth,
learn to live upon Providence, and trust it for the bread of the
day, in the day. God could have sent angels to minister to him;
but he chose to show that he can serve his own purposes by the
meanest creatures, as effectually as by the mightiest. Elijah
seems to have continued thus above a year. The natural supply of
water, which came by common providence, failed; but the
miraculous supply of food, made sure to him by promise, failed
not. If the heavens fail, the earth fails of course; such are
all our creature-comforts: we lose them when we most need them,
like brooks in summer. But there is a river which makes glad the
city of God, that never runs dry, a well of water that springs
up to eternal life. Lord, give us that living water!

#8-16 Many widows were in Israel in the days of Elias, and some,
it is likely, would have bidden him welcome to their houses; yet
he is sent to honour and bless with his presence a city of
Sidon, a Gentile city, and so becomes the first prophet of the
Gentiles. Jezebel was Elijah's greatest enemy; yet, to show her
how powerless was her malice, God will find a hiding-place for
him even in her own country. The person appointed to entertain
Elijah is not one of the rich or great men of Sidon; but a poor
widow woman, in want, and desolate, is made both able and
willing to sustain him. It is God's way, and it is his glory, to
make use of, and put honour upon, the weak and foolish things of
the world. O woman, great was thy faith; one has not found the
like, no not in Israel. She took the prophet's word, that she
should not lose by it. Those who can venture upon the promise of
God, will make no difficulty to expose and empty themselves in
his service, by giving him his part first. Surely the increase
of this widow's faith, so as to enable her thus readily to deny
herself, and to depend upon the Divine promise, was as great a
miracle in the kingdom of grace, as the increase of her meal and
oil in the kingdom of providence. Happy are all who can thus,
against hope, believe and obey in hope. One poor meal's meat
this poor widow gave the prophet; in recompence of it, she and
her son did eat above two years, in a time of famine. To have
food from God's special favour, and in such good company as
Elijah, made it more than doubly sweet. It is promised to those
who trust in God, that they shall not be ashamed in evil time;
in days of famine they shall be satisfied.

#17-24 Neither faith nor obedience shut out afflictions and
death. The child being dead, the mother spake to the prophet,
rather to give vent to her sorrow, than in hope of relief. When
God removes our comforts from us, he remembers our sins against
us, perhaps the sins of our youth, though long since past. When
God remembers our sins against us, he designs to teach us to
remember them against ourselves, and to repent of them. Elijah's
prayer was doubtless directed by the Holy Spirit. The child
revived. See the power of prayer, and the power of Him who hears
prayer.
$-$-$- 1KI:18

* Elijah sends Ahab notice of his coming. (1-16) Elijah meets
Ahab. (17-20) Elijah's trial of the false prophets. (21-40)
Elijah, by prayer, obtains rain. (41-46)

#1-16 The severest judgments, of themselves, will not humble or
change the hearts of sinners; nothing, except the blood of Jesus
Christ, can atone for the guilt of sin; nothing, except the
sanctifying Spirit of God, can purge away its pollution. The
priests and the Levites were gone to Judah and Jerusalem, #2Ch
11:13,14|, but instead of them God raised up prophets, who read
and expounded the word. They probably were from the schools of
the prophets, first set up by Samuel. They had not the spirit of
prophecy as Elijah, but taught the people to keep close to the
God of Israel. These Jezebel sought to destroy. The few that
escaped death were forced to hide themselves. God has his
remnant among all sorts, high and low; and that faith, fear, and
love of his name, which are the fruits of the Holy Spirit, will
be accepted through the Redeemer. See how wonderfully God raises
up friends for his ministers and people, for their shelter in
difficult times. Bread and water were now scarce, yet Obadiah
will find enough for God's prophets, to keep them alive. Ahab's
care was not to lose all the beasts; but he took no care about
his soul, not to lose that. He took pains to seek grass, but
none to seek the favour of God; fencing against the effect, but
not inquiring how to remove the cause. But it bodes well with a
people, when God calls his ministers to stand forth, and show
themselves. And we may the better endure the bread of
affliction, while our eyes see our teachers.

#17-20 One may guess how people stand affected to God, by
observing how they stand affected to his people and ministers.
It has been the lot of the best and most useful men, like
Elijah, to be called and counted the troublers of the land. But
those who cause God's judgments do the mischief, not he that
foretells them, and warns the nation to repent.

#21-40 Many of the people wavered in their judgment, and varied
in their practice. Elijah called upon them to determine whether
Jehovah or Baal was the self-existent, supreme God, the Creator,
Governor, and Judge of the world, and to follow him alone. It is
dangerous to halt between the service of God and the service of
sin, the dominion of Christ and the dominion of our lusts. If
Jesus be the only Saviour, let us cleave to him alone for every
thing; if the Bible be the world of God, let us reverence and
receive the whole of it, and submit our understanding to the
Divine teaching it contains. Elijah proposed to bring the matter
to a trial. Baal had all the outward advantages, but the event
encourages all God's witnesses and advocates never to fear the
face of man. The God that answers by fire, let him be God: the
atonement was to be made by sacrifice, before the judgment could
be removed in mercy. The God therefore that has power to pardon
sin, and to signify it by consuming the sin-offering, must needs
be the God that can relieve from the calamity. God never
required his worshippers to honour him in the manner of the
worshippers of Baal; but the service of the devil, though
sometimes it pleases and pampers the body, yet, in other things,
really is cruel to it, as in envy and drunkenness. God requires
that we mortify our lusts and corruptions; but bodily penances
and severities are no pleasure to him. Who has required these
things at your hands? A few words uttered in assured faith, and
with fervent affection for the glory of God, and love to the
souls of men, or thirstings after the Lord's image and his
favour, form the effectual, fervent prayer of the righteous man,
which availeth much. Elijah sought not his own glory, but that
of God, for the good of the people. The people are all agreed,
convinced, and satisfied; Jehovah, he is the God. Some, we hope,
had their hearts turned, but most of them were convinced only,
not converted. Blessed are they that have not seen what these
saw, yet have believed, and have been wrought upon by it, more
than they that saw it.

#41-46 Israel, being so far reformed as to acknowledge the Lord
to be God, and to consent to the execution of Baal's prophets,
was so far accepted, that God poured out blessing upon the land.
Elijah long continued praying. Though the answer of our fervent
and believing supplications does not come quickly, we must
continue earnest in prayer, and not faint or give over. A little
cloud at length appeared, which soon overspread the heavens, and
watered the earth. Great blessings often arise from small
beginnings, showers of plenty from a cloud of span long. Let us
never despise the day of small things, but hope and wait for
great things from it. From what small beginnings have great
matters arisen! It is thus in all the gracious proceedings of
God with the soul. Scarcely to be perceived are the first
workings of his Spirit in the heart, which grow up at last to
the wonder of men, and applause of angels. Elijah hastened Ahab
home, and attended him. God will strengthen his people for every
service to which his commandments and providence call them. The
awful displays of Divine justice and holiness dismay the sinner,
extort confessions, and dispose to outward obedience while the
impression lasts; but the view of these, with mercy, love, and
truth in Christ Jesus, is needful to draw the soul to
self-abasement, trust, and love. The Holy Spirit employs both in
the conversion of sinners; when sinners are impressed with
Divine truths, they should be exhorted to set about the duties
to which the Saviour calls his disciples.
$-$-$- 1KI:19

* Elijah flees to the wilderness. (1-8) God manifests himself to
Elijah. (9-13) God's answer to Elijah. (14-18) The call of
Elisha. (19-21)

#1-8 Jezebel sent Elijah a threatening message. Carnal hearts
are hardened and enraged against God, by that which should
convince and conquer them. Great faith is not always alike
strong. He might be serviceable to Israel at this time, and had
all reason to depend upon God's protection, while doing God's
work; yet he flees. His was not the deliberate desire of grace,
as Paul's, to depart and be with Christ. God thus left Elijah to
himself, to show that when he was bold and strong, it was in the
Lord, and the power of his might; but of himself he was no
better than his fathers. God knows what he designs us for,
though we do not, what services, what trials, and he will take
care that we are furnished with grace sufficient.

#9-13 The question God put, What doest thou here, Elijah? is a
reproof. It concerns us often to ask whether we are in our
place, and in the way of our duty. Am I where I should be?
whither God calls me, where my business lies, and where I may be
useful? He complained of the people, and their obstinacy in sin;
I only am left. Despair of success hinders many a good
enterprise. Did Elijah come hither to meet with God? he shall
find that God will meet him. The wind, and earthquake, and fire,
did not make him cover his face, but the still voice did.
Gracious souls are more affected by the tender mercies of the
Lord, than by his terrors. The mild voice of Him who speaks from
the cross, or the mercy-seat, is accompanied with peculiar power
in taking possession of the heart.

#14-18 God repeated the question, What doest thou here? Then he
complained of his discouragement; and whither should God's
prophets go with their complaints of that kind, but to their
Master? The Lord gave him an answer. He declares that the wicked
house of Ahab shall be rooted out, that the people of Israel
shall be punished for their sins; and he shows that Elijah was
not left alone as he had supposed, and also that a helper should
at once be raised up for him. Thus all his complaints are
answered and provided for. God's faithful ones are often his
hidden ones, #Ps 83:3|, and the visible church is scarcely to be
seen: the wheat is lost in chaff, and the gold in dross, till
the sifting, refining, separating day comes. The Lord knows them
that are his, though we do not; he sees in secret. When we come
to heaven we shall miss many whom we thought to have met there;
we shall meet many whom we little thought to have met there.
God's love often proves larger than man's charity, and far more
extended.

#19-21 Elijah found Elisha by Divine direction, not in the
schools of the prophets, but in the field; not reading, or
praying, or sacrificing, but ploughing. Idleness is no man's
honour, nor is husbandry any man's disgrace. An honest calling
in the world, does not put us out of the way of our heavenly
calling, any more than it did Elisha. His heart was touched by
the Holy Spirit, and he was ready to leave all to attend Elijah.
It is in a day of power that Christ's subjects are made willing;
nor would any come to Christ unless they were thus drawn. It was
a discouraging time for prophets to set out in. A man that had
consulted with flesh and blood, would not be fond of Elijah's
mantle; yet Elisha cheerfully leaves all to accompany him. When
the Saviour said to one and to another, Follow me, the dearest
friends and most profitable occupations were cheerfully left,
and the most arduous duties done from love to his name. May we,
in like manner, feel the energy of his grace working in us
mightily, and by unreserved submission at once, may we make our
calling and election sure.
$-$-$- 1KI:20

* Benhadad besieges Samaria. (1-11) Benhadad's defeat. (12-21)
The Syrians again defeated. (22-30) Ahab makes peace with
Benhadad. (31-43)

#1-11 Benhadad sent Ahab a very insolent demand. Ahab sent a
very disgraceful submission; sin brings men into such straits,
by putting them out of the Divine protection. If God do not rule
us, our enemies shall: guilt dispirits men, and makes them
cowards. Ahab became desperate. Men will part with their most
pleasant things, those they most love, to save their lives; yet
they lose their souls rather than part with any pleasure or
interest to prevent it. Here is one of the wisest sayings that
ever Ahab spake, and it is a good lesson to all. It is folly to
boast of any day to come, since we know not what it may bring
forth. Apply it to our spiritual conflicts. Peter fell by
self-confidence. Happy is the man who is never off his watch.

#12-21 The proud Syrians were beaten, and the despised
Israelites were conquerors. The orders of the proud, drunken
king disordered his troops, and prevented them from attacking
the Israelites. Those that are most secure, are commonly least
courageous. Ahab slew the Syrians with a great slaughter. God
often makes one wicked man a scourge to another.

#22-30 Those about Benhadad advised him to change his ground.
They take it for granted that it was not Israel, but Israel's
gods, that beat them; but they speak very ignorantly of Jehovah.
They supposed that Israel had many gods, to whom they ascribed
limited power within a certain district; thus vain were the
Gentiles in their imaginations concerning God. The greatest
wisdom in worldly concerns is often united with the most
contemptible folly in the things of God.

#31-43 This encouragement sinners have to repent and humble
themselves before God; Have we not heard, that the God of Israel
is a merciful God? Have we not found him so? That is gospel
repentance, which flows from an apprehension of the mercy of
God, in Christ; there is forgiveness with him. What a change is
here! The most haughty in prosperity often are most abject in
adversity; an evil spirit will thus affect a man in both these
conditions. There are those on whom, like Ahab, success is ill
bestowed; they know not how to serve either God or their
generation, or even their own true interests with their
prosperity: Let favour be showed to the wicked, yet will he not
learn righteousness. The prophet designed to reprove Ahab by a
parable. If a good prophet were punished for sparing his friend
and God's when God said, Smite, of much sorer punishment should
a wicked king be thought worthy, who spared his enemy and God's,
when God said, Smite. Ahab went to his house, heavy and
displeased, not truly penitent, or seeking to undo what he had
done amiss; every way out of humour, notwithstanding his
victory. Alas! many that hear the glad tidings of Christ, are
busy and there till the day of salvation is gone.
$-$-$- 1KI:21

* Ahab covets Naboth's vineyard. (1-4) Naboth murdered by
Jezebel. (5-16) Elijah denounces judgments against Ahab. (17-29)

#1-4 Naboth, perhaps, had been pleased that he had a vineyard
situated so near the palace, but the situation proved fatal to
him; many a man's possessions have been his snare, and his
neighbourhood to greatness, of bad consequence. Discontent is a
sin that is its own punishment, and makes men torment
themselves. It is a sin that is its own parent; it arises not
from the condition, but from the mind: as we find Paul contented
in a prison, so Ahab was discontented in a palace. He had all
the delights of Canaan, that pleasant land, at command; the
wealth of a kingdom, the pleasures of a court, and the honours
and powers of a throne; yet all avails him nothing without
Naboth's vineyard. Wrong desires expose men to continual
vexations, and those that are disposed to fret, however well
off, may always find something or other to fret at.

#5-16 When, instead of a help meet, a man has an agent for
Satan, in the form of an artful, unprincipled, yet beloved wife,
fatal effects may be expected. Never were more wicked orders
given by any prince, than those Jezebel sent to the rulers of
Jezreel. Naboth must be murdered under colour of religion. There
is no wickedness so vile, so horrid, but religion has sometimes
been made a cover for it. Also, it must be done under colour of
justice, and with the formalities of legal process. Let us, from
this sad story, be amazed at the wickedness of the wicked, and
the power of Satan in the children of disobedience. Let us
commit the keeping of our lives and comforts to God, for
innocence will not always be our security; and let us rejoice in
the knowledge that all will be set to rights in the great day.

#17-29 Blessed Paul complains that he was sold under sin, #Ro
7:14|, as a poor captive against his will; but Ahab was willing,
he sold himself to sin; of choice, and as his own act and deed,
he loved the dominion of sin. Jezebel his wife stirred him up to
do wickedly. Ahab is reproved, and his sin set before his eyes,
by Elijah. That man's condition is very miserable, who has made
the word of God his enemy; and very desperate, who reckons the
ministers of that word his enemies, because they tell him the
truth. Ahab put on the garb and guise of a penitent, yet his
heart was unhumbled and unchanged. Ahab's repentance was only
what might be seen of men; it was outward only. Let this
encourage all that truly repent, and unfeignedly believe the
holy gospel, that if a pretending partial penitent shall go to
his house reprieved, doubtless, a sincere believing penitent
shall go to his house justified.
$-$-$- 1KI:22

* Jehoshaphat makes a league with Ahab. (1-14) Micaiah predicts
the death of Ahab. (15-28) Death of Ahab. (29-40) Jehoshaphat's
good reign over Judah. (41-50) Ahaziah's evil reign over Israel.
(51-53)

#1-14 The same easiness of temper, which betrays some godly
persons into friendship with the declared enemies of religion,
renders it very dangerous to them. They will be drawn to wink at
and countenance such conduct and conversation as they ought to
protest against with abhorrence. Whithersoever a good man goes,
he ought to take his religion with him, and not be ashamed to
own it when he is with those who have no regard for it.
Jehoshaphat had not left behind him, at Jerusalem, his affection
and reverence for the word of the Lord, but avowed it, and
endeavoured to bring it into Ahab's court. And Ahab's prophets,
to please Jehoshaphat, made use of the name of Jehovah: to
please Ahab, they said, Go up. But the false prophets cannot so
mimic the true, but that he who has spiritual senses exercised,
can discern the fallacy. One faithful prophet of the Lord was
worth them all. Wordly men have in all ages been alike absurd in
their views of religion. They would have the preacher fit his
doctrine to the fashion of the times, and the taste of the
hearers, and yet to add. Thus saith the Lord, to words that men
would put into their mouths. They are ready to cry out against a
man as rude and foolish, who scruples thus to try to secure his
own interests, and to deceive others.

#15-28 The greatest kindness we can do to one that is going in a
dangerous way, is, to tell him of his danger. To leave the
hardened criminal without excuse, and to give a useful lesson to
others, Micaiah related his vision. This matter is represented
after the manner of men: we are not to imagine that God is ever
put upon new counsels; or that he needs to consult with angels,
or any creature, about the methods he should take; or that he is
the author of sin, or the cause of any man's telling or
believing a lie. Micaiah returned not the blow of Zedekiah, yet,
since he boasted of the Spirit, as those commonly do that know
least of the Holy Spirit's operations, the true prophet left him
to be convinced of his error by the event. Those that will not
have their mistakes set right in time, by the word of God, will
be undeceived, when it is too late, by the judgments of God. We
should be ashamed of what we call trials, were we to consider
what the servants of God have endured. Yet it will be well, if
freedom from trouble prove not more hurtful to us; we are more
easily allured and bribed into unfaithfulness and conformity to
the world, than driven to them.

#29-40 Ahab basely intended to betray Johoshaphat to danger,
that he might secure himself. See what they get that join with
wicked men. How can it be expected that he should be true to his
friend, who has been false to his God! He had said in compliment
to Ahab, I am as thou art, and now he was indeed taken for him.
Those that associate with evil-doers, are in danger of sharing
in their plagues. By Jehoshaphat's deliverance, God let him
know, that though he was displeased with him, yet he had not
deserted him. God is a friend that will not fail us when other
friends do. Let no man think to hide himself from God's
judgment. God directed the arrow to hit Ahab; those cannot
escape with life, whom God has doomed to death. Ahab lived long
enough to see part of Micaiah's prophecy accomplished. He had
time to feel himself die; with what horror must he have thought
upon the wickedness he had committed!

#41-50 Jehoshaphat's reign appears to have been one of the best,
both as to piety and prosperity. He pleased God, and God blessed
him.

#51-53 Ahaziah's reign was very short, not two years; some
sinners God makes quick work with. A very bad character is given
of him; he listened not to instruction, took no warning, but
followed the example of his wicked father, and the counsel of
his more wicked mother, Jezebel, who was still living. Miserable
are the children who not only derive a sinful nature from their
parents, but are taught by them to increase it; and most unhappy
parents are they, that help to damn their children's souls.
Hardened sinners rush forward, unawed and unmoved, in the ways
from which others before them have been driven into everlasting
misery.