Before Christ byt. 1. Moab rebels against Ahaziah, ver. 1. 2. Ahaziah is mortally hurt by a fall, ver. 2. 3. The messengers sent to enquire of Baal, are sent back with an answer from Elijah, ver. 2—8. 4. The repeated destruction of the messengers sent to seize the prophet, ver. 9—12. 5. His compliance with the third messenger upon his submission, and the delivery of this message to the king himself, ver. 13—16. 6. The death of Ahaziah, ver. 17, 18. 1. THEN Moab rebelled against Israel, after the death of Abab. 2. And Ahaziah fell down through a latter in his upper chamber that was in Samaria, and was sick: And he sent messengers, and said unto them, Go, enquire of Baal-zebub the god of Ekron, whether I shall recover of this disease. 3. But the angel of the LORD said to Elijah the Tishbite, Arife, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub the god of Ekron? 4. Now therefore thus saith the LORD, Thus shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed. 5. ¶ And when the messengers turned back unto him, he said unto them, Why are ye now turned back? 6. And they said unto him, There came a man up to meet us, and said unto us, Go turn again unto the king that sent you, and say unto him, Thus saith the LORD, Is it not because there is not a God in Israel, that thou sendest to enquire of Baal zebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die. 7. And he said unto them, What manner of man was he which came up to meet you, and told you these words? 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. Israel's decension begins with this book in the rebellion of Moab, to which Ahaziah's wickedness and weakness tempted them. And this was followed with a stroke that more nearly affected him: he fell down through a latter; either thro' a window on the top of his house, or perhaps the rails which surrounded it, and received a blow, which in its effects proved mortal. Now, Wherever we are, we are in danger: death often takes his stand, where we least expected to meet him. 1. In his illness, more solicitous to know whether he should recover or not, than careful to prepare for all events by a timely repentance, he foolishly and wickedly sends to enquire of the Philistine idol at Ekron, Baalzebub, the master-sly, so called perhaps from some deliverance of the country from the arms of flies with which they were infested, which they imputed to him. Now, (1.) It is a vain curiosity to enquire when we shall die; but our wisdom, to be always ready. (2.) If once we offer worship to any object below the glorious, self-existent Jehovah, a fly is as worthy a god as any other subordinate created being. The difference is inconsiderable between an Arian and an Ekronite. 2. Elijah, at God's command, meets and answers the messengers. With indignation at the contempt shewn to Israel's God, Before Ch. II. In this chapter, 1. Elijah is translated, after taking leave of his friends, and his miraculous passage over Jordan with Elisha, ver. 1—12. 2. Elisha appears as a prophet in his room, and divides Jordan, ver. 13, 14. 3. The sons of the prophets acknowledge him, Isch, ver. 15—18. 4. He hauls the unambiguous waters of Jericho, ver. 19—22. 5. He defrays the children of Bethel that mended him, ver. 23—25. 1. AND it came to pass, when the LORD would give, take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. 2. And Elijah said unto Elisha, "Tarry here, I pray thee: for the LORD hath sent me to Bethel. And Elisha said unto him, 'As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Bethel. 3. And the sons of the prophets that were at Bethel, came forth to Elisha, and said unto him, Knoweth thou that the LORD will take away thy master from thy head to-day? And he said, Yea, I know it, hold you your peace. 4. And Elijah said unto him, Elisha, tarry here, I pray thee: for the LORD hath sent me to Jericho. And he said, 'As the LORD liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho. 5. And the sons of the prophets that were at Jericho, came to Elisha, and said unto him, Knoweth thou that the LORD will take away thy master from thy head to-day? And he answered, Yea, I know it, hold you your peace. 6. And Elijah said unto him, 'Tarry, I pray thee, here: for the LORD hath sent me to Jordan. And he said, 'As the LORD liveth, and as thy soul liveth, I will not leave thee. And they two went on. 7. And they men of the sons of the prophets went, and stood to view atar off: and they two stood by Jordan. 8. And Elijah took his mantle, and wrapt it together, and 'sense the waters, and they were divided hither and thither, so that they two went over on dry ground. Elijah's bright sun is now about to fit, or rather to rise brighter on another world of glory. 1. God gives him notice of his intended removal, not in the ordinary course of nature, but by a change sudden and glorious, that, without the pangs of death, would prepare him for his abode in that world where flesh and blood cannot enter. Note, Though we may not expect Elijah's translation, yet, if like him, while on earth, we maintain our conversation in heaven, our passage thither will be as safe and sure through the grave, as if we were caught up thither in the whirlwind. 2. Before he is taken away, he goes to take a farewell of the school of the prophets at Bethel, the hopes of the rising generation; and, to try Elisha's affection and adherence to him, proposes to him to stay at Gilgal; but he resolves never to forsake him. He knew the time was short he could enjoy his company, and therefore desired to improve every moment that remained by his holy conversation, and receive at half his parting benediction. Note, (1.) The rising generation is the great concern of the departing prophets, and their last breath they would gladly employ in encouraging, by their experience and dying testimony, their younger brethren to follow those happy paths that lead to life and never-ending glory. (2.) We should make the end of the conversation of those men of God, that now for a moment we enjoy; left, when they are taken from us, we should have to lament not only their loss, but our own negligence in not profiting by them as we might have done. 3. From Bethel Elijah passes to Jericho on the same errand. In both places his intended translation is known, either by revelation, or some intimation given by himself. The sons of the prophets acquaint Elisha with it; he is no stranger to it, and bids them be silent; for now his thoughts were too engaged to enter on any discourse, or this mournful theme was grievous to him. Elijah there renews his renault that he would stay; but nothing can divert him from his attendance. Note, A persevering attachment to the Prince of the prophets will be crowned at last. 4. Onward they pass to Jordan, while fifty of the sons of the prophets stood atar off to wait the altar; and Elijah's mantle, like the rod of Moses, there opens them a passage through the waters. Note, (1.) It is very desirable to for the last of dying Christians. (2.) Through the waters of death the redeemed will find a safe passage, while the wicked will be hurried down the firean, into the gulph of eternal perdition. 9. ¶ And Before Ch. II. God, v. 3. he bids them return, and reads Ahaziah's certain doom, v. 4. Note, (1.) They who will not seek to God for mercy, may expect to hear from him in judgment. (2.) Neglect of God, or setting the affections on any thing on earth more than on him, is practical atheism. 1. The message being delivered, Ahaziah suspects the author, and enquiring about him, concludes from their description, v. 8. that it is Elijah. 9. Then the king 'sent unto him a captain of fifty, with his fifty: and he went up to him (and behold, he sat on the top of an hill) and he spake unto him, Thou 'man of God, the king hath said, Come down. 10. And Elijah answered and said to the captain of fifty, If I be a man of God, 'then let fire come down from heaven, and consume thee and thy fifty. And 'there came down fire from heaven, and consumed him and his fifty. 11.' Again also he sent unto him another captain of fifty, with his fifty: and he answered and said unto him, O man of God, thus hath the king said, Come down quickly. 12. And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty. 13. ¶ 'And he sent again a captain of the third fifty, with his fifty: and the third captain of fifty went up, and came and 'fell on his knees before Elijah, and betoughe him, and said unto him, O man of God, I pray thee, 'let my life, and the life of these fifty thy servants, be precious in thy sight. 14. Behold, there came fire down from heaven, and burnt up the two captains of the former fifties, with their fifties: therefore let my life now be precious in thy sight. 15. And the angel of the LORD said unto Elijah, Go down with him, be not afraid of him. And he arose, and went down with him unto the king. 16. And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent meffengers to enquire of Baalzebub the god of Ekeron (is it not because there is no God in Israel to enquire of his word?) therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. 17. ¶ So he died, according to the word of the LORD which Elijah had spoken: and 'Jehoram reigned in his Head, in the second year of 'Jehoram the son of Jehohaphat king of Judah; because he had no son. 18. Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel? Enraged at the message, Ahaziah resolves to wreak his vengeance on the prophet. Rebukes only exasperate hardened sinners. 1. He sends a captain and fifty men to seize him, who being come to Carmel, where Elijah was, bids him with authority come down, and intimates, that though he called himself a man of God, that would not be his protection. Elijah, in zeal for God's glory, and to vindicate his mission, terribly convinces him of the truth of that character he despised. He looked to God, and outlawily a blast of lightning flew the captain and his hand. Note, (1.) They who touch God's prophets to hurt them, touch the apple of his eye. (2.) Mockers of God's people are little aware of the fire they are kindling. 2. With hardened insolence Ahaziah renews the attempt, and finds a captain so madly daring as to obey his orders, and command the man of God to infant submission. But the same judgment overtakes him and his men, and their dead corpses are monuments of divine vengeance. 3. With determined obstinacy, a third time the furious king sends an armed hand; but their captain justly trembling at the judgment he beheld, attempts not by force, but by entreaty, to prevail. On his bended knees he falls before the man of God, and, instead of seizing him as his prisoner, begs for his life, and the life of his attendants. Note, (1.) It is the height of madness to hasten the heart against God's terrors. (2.) Others suffering should be our warnings. (3.) The way to prevail with God, is humbly to bow before him. 4. Elijah, at God's command, not only spares his life, but accompanies him to the king, and, with a dignity and authority that confounded his persecutors, repeats the message he had sent in the ears of the king. Note, God can restrain the wrath of man, and, when much exposed, keep us, that not a hair of our head shall fall to the ground. 5. The event quickly verified the prediction: he died childless, after a short reign of less than two years, and is succeeded by Jehoram, his brother in iniquity as in blood, in whom ended the wicked house of Abab. Before Christ Iph. 6. Affs i. 10. 7. Chap. vi. 11. Picture 4. Heb. i. 14. 1. Epilate chief. q. 2. Mat. ii. 18. 8. Chap. xiii. 14. 9. ¶ And it came to país when they were gone over, that Elijah faid unto Elifha, Affe what I thall do for thee, before I be taken away from thee. And Elifha faid, I pray thee, let a double portion of thy Spirit be upon me. 10. And he faid, Thou haft ashed a hard thing: nevertheless, if thou see me when I am taken from thee, it thall be so unto thee; but if not, it thall not be so. 11. And it came to país as they still went on and talked, that behold there appeared a chariot of fire, and horfs of fire, and parted them both afsinder, and 1 Elijah went up by a whirlwind into heaven. 12. ¶ And Elifha saw it, and he cried, "My father, my father, the chariot of Israel, and the horsemen thereof!" And he saw him no more: And he took hold of his own clothes, and rent them in two pieces. We have here, 1. Elifha's parting requett to Elijah, in answer to his enquiry, what he should do for him. He begs a double portion of his Spirit, either twice as much as he humbly possessed, or double what any other of the sons of the prophets were favoured with. A haid requett, and much above human power to grant; but if he beheld him when caught up, Elijah hath him regard that as an affurance, that his requett was answered, and God would put a double portion of his Spirit upon him. Nate, (1.) They who are engaged in the work of the ministry, need beg especial supplies of the Spirit, to enable them for their arduous task. (2.) We may confidently expect, that God will prepare us for the work he hath assigned us; and as our day is, so shall our strength be. (3.) They who attend the beds of God's departing Saints, may hope to catch a portion of their Spirit, to be strengthened by their faith, and comforted by their consolations. 2. Suddenly, as they talked, a fiery chariot appears, and horfs of fire, probably some of the cherubic hosts, employed by God in this ministry; and, in a moment, a whirlwind catches up Elijah into the chariot, and mounting through the skies, he drops his mantle and mortality together; and being changed in the twinkling of an eye, he is cloathed upon with a glorious body, fit for the place whither he is ascending. Nate, The same bright munitters of flame, that thus caught up the favoured prophet, with like affiduous care attend the departing spirits of all the faithful, and transport them safe to the Paradise of God. 3. Parted from his dearest friend, Elifha with piercing eyes, follow him to the skies, lamenting his own and the people's loss. He rends his garments, and mourns over Israel, as if their hope and strength was fled, v. 12. Nate, (1.) A faithful minister departed, is a great loss to the Israel of God. (2.) They are our fathers in the best sense, who have begotten us in the gospel of Christ. (3.) Death will separate dearest friends. (4.) When we have lost our brethren in Jesus, it should quicken our eagerness to secure a portion with them, that we may meet again, never to part, in the eternal world. 1 Vir. 8. m Chap. iv. 37. 9. Heb. Sons of Strength. a 1 Kings avoc. 12. Zach. viii. 3. Affs viii. 39. 13. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; 14. And he took the mantle of Elijah that fell from him, and 'smoot the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elifha went over. 15. And when the sons of the prophets which were so view at Jericho, saw him, they said, The Spirit of Elijah doth rest on Elifha. And they came to meet him, and 'bowed themselves to the ground before him: 16. ¶ And they said unto him, Behold now, there be with thy servants fifty + strong men, let them go, we pray thee, and seek thy mafter: lest peradventure 'the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, 'I shall not send. 17. And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not. 18. And when they came again to him (for he tarried at Jericho) he said unto them, Did not I say unto you, Go not? Elijah is gone, but Elifha remains. When God remains one light from his church, he can raise up another to supply his place. 1. Elifha with delight gathers up the mantle which fell from his departed father: he loved it since the day it was first cast over him, and not only for his sake preferred it, but as the earnest of his petition being granted, received it with despotful thanksfulness, and wore it as successful in office to the great prophet, who had left it behind him. Nate, (1.) That taken given us by our departed friends, which flirs us up to imitate their virtues, is truly valuable. (2.) They who wear the livery of a prophet, should read in their very closets the obligations lying on them to discharge with diligence their weighed office. 2. Cloathed now with Elijah's Spirit, as well as mantle, he returns to the waters of Jordan, and there in faith in making the Lord God of Elijah, smitten the waters, and they divide. Where is he? he cries; Aph-ha follows in the original. Here he is, rove he, as immediately answering to the call. Nate, (1.) Even whilst the prayer of faith is unicing, God will answer. (2.) They who walk in Elijah's Spirit, will find with them the presence and power of Elijah's God. 3. The sons of the prophets, who beheld the miracle, received with deep respect the returning prophet, as Elijah's appointed successors. Nate, It is not material, whence a man came, or what hath been his education; if God endures him with eminent gifts, and eminent graces, even the sons of prophets need think it no dishonour to bow before him. 4. They requett Elifha to make search after Elijah, suggesting he might be only caught away for a time; so, if his Spirit was gone, that his body might be dropped unburied. Elifha diffuses them from the fruitless task, but their importunity exerts a reluctant permission, left he should form not respectful to his mafter, or unwilling to resign to him his office. At their return he gently reproves their folly, as a memorial to them afterwards to be more observant of his advice. Nate, For others satisfaction, it is kind and charitable to yield sometimes, even to what we know to be fruitless. 19. ¶ And the men of the city said unto Elifha, Behold, I pray thee, the situation of this city is pleasant, as my lord feeth: but the water is nought, and the ground barren. 20. And he said, Bring me a new cruce, and put salt therein. And they brought it to him. 21. And he went forth unto the spring of the waters, and 'call the salt in there, and said, Thus saith the LORD, I have healed these waters; 'there shall not be from thence any more death, or barren land. 22. So the waters were healed unto this day, according to the saying of Elifha which he spake. 23. ¶ And he went up from thence unto Beth-el: and as he was going up by the way, there came forth 'little children out of the city, and 'mocked him, and said unto him, Go up, thou bald-head, go up thou bald-head. 24. And he turned back and looked on them, and 'curled them in the name of the LORD: and there came forth two she-bears out of the wood, and tare forty and two children of them. 25. And he went from thence to mount Carmel, and from thence he returned to Samaria. Elifha, being returned in the spirit of Elijah, multiplied miracles to confirm his divine mission. 1. At the request of the men of Jericho, he heals their waters. They were bitter, unwholesome, and made the evil barren. It was either so in general, or perhaps the case of a particular spot only, near the school of the prophets. He calls for some salt and a new cruce; not that there was any virtue in these, more than in the clay which our Lord put on the eyes of the blind, but to prove their obedience. With such he goes to the fountain-head, calls in the salt, and in the name of the Lord commands the cure, which is in that as his word. Nate, (1.) Opportunity must not be lost; whilst we have a prophet among us, let us employ him. (2.) Few people think how ill they could spare the most common necessities; we could much better want every other liquor, than he without wholesome water. (3.) Nothing but the salt of divine grace can sweeten the bitterness, or heal the barrenness, of the corrupted heart. (4.) It is every prophet's labour to call in this salt, and that not merely into the firemen, for perfect reformation, but into the spring, in order to abiding conversion. (5.) Though the prophet speaks, it is God alone that works. (6.) They who have tailed of God's healing grace, will make it manifest in the fruitfulness of their lives. 2. Another miracle of a different kind marked his return to Carmel. As he passed through Beth-el, where another school of prophets lay, some children, Nourian, young persons, mocked him. The idol cast had there the general sway, and they hated those who were jealous to rebuke their sins. They cried in durfions, Go up, follow your mafter, and let us be rid of you both; and because his head was bald, derided the deformity. With a look of indignation he turned upon them, not in anger for the personal affront, but in holy displeasure at their contempt and dishonour of God, and by a divine impulse from him, denounced upon them the curle they had provoked; the executioners of which are near, two bears rushing from a neighbouring wood, tore to pieces forty-two of these insolent mocks, and changed their founts into dying groans. Nate, (1.) It is no new thing for prophets to be abused, even in the streets, and the children taught of their ungodly parents to point at and hoot them. (2.) It is a high reflection upon God, to reproach any man with his natural defects or infirmities. (3.) Wicked children should read and tremble at this judgment. 3. Having visited Carmel, Elijah's late residence, and where might be another school of prophets, he went to Samaria, the metropolis, to testify against their idolatry, where it was most confronted under the royal fandom. Note, Where iniquity must reign, and the largest field is open to labour for God, there is the zealous prophet's call. Here is, 1. The character of Jehoram king of Israel, ver. 1—3. 2. His new wish Moab, ver. 4—8. 3. He and his allies reduced to great distress, english Elijah, who pronged them relief, ver. 9—10. 4. The glorious issue of this campaign, ver. 20—12. 5. The barbarous method the king of Moab took to oblige them to retire, ver. 26, 27. 1. NOW Jehoram the son of Ahab began to reign over Israel in Samaria, the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. 2. And he wrought evil in the fight of the LORD, but not like his father, and 'like his mother; for he put away the image of Baal that his father had made. 3. Nevertheless, 'he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. 4. ¶ And Mefta king of Moab was a sheep-matter, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams with the wool. 5. But it came to pass when Ahab was dead, that the king of Moab 'rebelled against the king of Israel. 6. 1—5. Jehoram, the left of Ahab's posterity, was the best, yet prevented not the descending judgments; for though not so vast as his productives, he still trod in their hope. 7. He removed the image of Baal, deterred from the worship by the threatened judgments, and in hopes to avert them; or, perhaps, from his complacency with Jehoshaphat, whose assistance he needed, and with whom he was allied. But he persevered in the worship of the golden calves, a flare-engine, which he might think it dangerous to give up. Note, (2.) Partial reformation often is without real connection. (2.) To leave the sins we no longer love, whilst we still indulge those that are pleasing or profitable, shows the infatuity of pretended repentance. 8. He attempts to recover Moab, which had rebelled against his brother, and by which a vast revenue was lost to the crown, v. 4. 6. ¶ And king Jehoram went out of Samaria the same time, and numbered all Israel. 7. And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: 'will thou go with me against Moab to battle? And he said, 'I will go up; I am as thou art, my people as thy people, and my horses as thy horses. 8. And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. 9. So the king of Israel went, and the king of Judah, and the king of Edom; and they feucht a compass of seven days journey: and there was no water for the holt, and for the cattle; that followed them. 10. And the king of Israel said, 'Alas, that the LORD hath called these three kings together, to deliver them into the hand of Moab. 11. But Jehoshaphat said, Is there not here 'a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah. 12. And Jehoshaphat said, The word of the LORD is with him. So 'the king of Israel, and Jehoshaphat, and the king of Edom went down to him. 13. And Elisha had unto the king of Israel, 'What have I to do with thee?' get thee to the prophets 'of thy father, and to the prophets of thy mother. And the king of Israel said unto him, May: for the LORD hath called these three kings together, to deliver them into the hand of Moab. 14. And Elisha said, 'In the LORD of both lives, before whom I stand, surely, 'were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. 15. But now bring me 'a minfirel. And it came to pass when the minfirel played, that 'the hand of the LORD came upon him. 16. And he said, Thus saith the LORD, Make this valley full of ditches. 17. For thus saith the LORD, Ye shall not fee wind, neither shall ye fee rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. 18. And this is far a light thing in the sight of the LORD: he will deliver the Moabites also into your hand. 19. And 'ye shall finite every fenced city, and every choice city, and shall 'fell every good tree, and stop all wells of water, and mar every good piece of land with stones. War being resolved, Jehoram muffres his forces, and, to strengthen himself the more. 1. Sollicits and obvians the assistance of Jehoshaphat. On a council held, Jehoshaphat advises to fall upon the Moabites, not by the nearest way over Jordan, where they might be prepared, but through the wilderness of Edom, whole king, as his tributary, he took with him, in order to surprise them. Policy is as needful in war as power. 2. The advice was followed, but it had like to have proved fatal to their army; and no wonder, when they had not consulted God about their way. The want of water purchased them with thrift; and Jehoram, with murmurs against Providence, is ready to despair, their fear of being attacked by the king of Moab in this dispirited and weakened situation. Note, (1.) If we keep company with sinners, we shall be in danger of smarting under their rod. (2.) They who will not consult God to direct their way, will yet quarrel at his providence, when involved in difficulties, into which their own imprudence hath brought them. 3. Jehoshaphat now reflects on his error, and, to amend it before it is too late, enquiries after a prophet. In a camp he was little to be razed; but so God ordered it, who furclow these difficulties, that Elisha should attend the army; and tho' the kings knew not of him, a godly Israelite of their servants had been favoured with his company, and could give them information concerning him, v. 11. Hereupon, the kings immediately wait on him in his tent, to spread their deplorable cafe, and to beg his prayers and direction. Note, (1.) Adictions drive those to God, who in their prosperity neglected him. (2.) God's mercy towards us is not only beyond our desire, but often prevents our desires. 4. Elisha, with just indignation at Jehoram's idolatry, sends him to his father's prophets for direction: but their Jehoram knew were unable to help; therefore he humbles himself, and begs him, for the sake at least of the kings his confederates, to intercede for them. Hereunto Elisha confents; yet, testifying his high disposition against him, and that but for Jehoshaphat's sake he would not deign to look upon or answer him. A minfirel is called for to death his ruffled spirit, pretended with Jehoram's presence, and to prepare his mind for prophetic inspiration; and when with sounds of heavenly melody the sweet musician sang, shout his recaptured spirit to the present Deity. He bids them dig trenches, and without wind or rain God should fill them with water, and there sure he not only thus preferred, but victory succeed, and Moab be made desolate by them, v. 18, 19. Note, (1.) The greatest are not too high his rebuke. (2.) The wicked fare the better for their convalescents with God's people. (3.) God will not leave his prophetic distress, when they cry to him, tho' their own folly have brought them into it. (4.) When God gives, he gives like himself, more than we dare ask or think. 20. And it came to pass in the morning, 'when the meat-offering was offered, that behold, there came water by the way of Edom, and the country was 'filled with water. 21. ¶ And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. 22. And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood: 23. And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. 24. And when they came to the camp of Israel, the Israelites rose up, and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites even in their country. 25. And they beat down the cities, and on every good piece of land cast every man his stone, and filled it, and they thopped all the wells of water, and defied all the good trees; g only in Kin-hardish left they the stones thereof: howbeit the slingers went about it, and denote it. 26. ¶ And when the king of Moab saw that the battle was too fore for him, he took with him seven hundred men that drew fwords, to break through even unto the king of Edom: but they could not. 27. Then the took his eldest son that should have reigned in his stead, and offered him for a burnt-offering upon the wall: and there was great indignation against Israel: and they departed from him, and returned to their own land. The event answers the prediction. 1. The water came in a torrent by the way of Edom, at the time of the morning sacrifice. Probably then Elisha prayed openly, with his face towards the temple, that they might be adored from whence this relief was lost. Note, (1.) Every mercy we receive is owing to the efficacy of the blood of the Lamb which was slain. (2.) Every prayer must proceed on that foundation. 2. The Moabites beholding the water as the morning sun arose, and persuaded there could be no water there, probably conclude the confederates had quarrelled, and this was the blood of the slain: therefore they march as to certain victory, every man who was able to bear arms having been fomented to oppose the invasion. But how terrible their disappointment, when tumultuously rushing on the spoil, the confederate army fell upon them with terrible slaughter, routed them, wafted their country, ruined their cities, and left only the metropolis standing, and that was soon befegged, and the breaches ready to be stormed. Note, (1.) Whom God will destroy, he often first infatuates. (2.) Rebellion may not hope to prosper. 3. In this extremity, the king of Moab attempts, with a selected band, to break through the quarters of Edom, where he expected draft resistance, but is repulsed, v. 26. When rendered desperate by his danger, by the inhuman and most precious sacrifice of his eldest son, as his last effort, he seeks to appease his idol god Chemoh; or by such a shocking scene on the walls, would move the compassion of the bedgers; or perhaps to intimate his determined resolution, to die with all his family, rather than yield. To see their king reduced to such defects, routed the indignation of the remainder of the Moabites; and when the Israelites saw them thus made resolute by despair, they raised the siege, and retired. Also, (1.) Despair sometimes does more than the most determined courage. (2.) Let us bless God for deliverance from idolatry. Our God delights not in the blood of the slain, but the living sacrifices of the heart devoted to his will. Elisha retires from the camp to the college, not desiring honour, but labouring to be useful. And here few miracles are wronged by him. 1. He multiplies the poor widow's oil, ver. 1-7. 2. He obtains for the good Shunammite the blessing of a son in her old age, ver. 8-17. 3. He raises her child to life when it was dead, ver. 18-37. 4. He heals the deadly passage, ver. 38-41. 5. He feeds a hundred men with twenty small leaves, ver. 42-44. 1. NOW there cried a certain woman of the wives of the sons of the prophets, unto Elisha, saying, Thy servant, my husband, is dead, and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen. 2. And Elisha said unto her, 'What shall I do for thee? tell me what hath thou in the house? And she said, Thine handmaid hath not any thing in the house,' save a pot of oil. 3. Then he said, Go borrow thee vessels abroad of all thy neighbours, even empty vessels, borrow not a few. 4. And when thou art come in, thou shalt shut the door upon thee, and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. 5. So she went from him, and shut the door upon her, and upon her sons, who brought the vessels to her, and she poured out. 6. And it came to pail when the vessels were full, that she said unto her son, Being me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. 7. Then she came and told the man of God: and he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest. Elisha, wherever he goes, is found dispensing blessings around him. 1. A poor widow makes application to him in her distress: Her husband, a prophet, whom Elisha knew, a man who feared God, had died in debe, not contracted by his own extravagances, but by unforeseen losses, or ruined under the persecution of Je. Neb. He is a rebel. His cruel creditors now were urgent upon her, and her sons are ready to be found for bondmen, through her inability to answer their demands. Note, (1.) Unforeseen providences may ruin an honest man, and leave him under debts he cannot pay; but he who contracts them without a probability of repaying, or by extravagance out-lives his income, is more dishonest than he that rules or freaks. (2.) When a good man is under providential afflictions, he may humbly expect as providential relief. 2. Elisha, though silver and gold he had not, yet puts her in a method to pay her debts, and maintain her family. He enquires what she had left; and when he finds she has neither money nor goods of value, but one pot of oil only, that shall be a fountain of relief. He bids her borrow of her neighbours empty vessels, and, to avoid interruption from her creditors, or not to boast of the miracle, shut her door, and, with her sons assistance, till every vessel, for the oil should not fail. Without hesitation she complies with the prophet's injunctions, and the inexhausted stream continued flowing till there were no more vessels remaining. Note, (1.) An honest heart will part with the last utensil, rather than not repay a just debt. (2.) When we are desiring in faith on the word of proverb to be found in the way of duty, God will take care we shall not want. (3.) Divine grace, like this fountain of oil, ceases not to flow, till every redeemed soul is filled with all the fulness of God. 3. The widow with joy having acquainted the prophet with the success, he directs her to sell this precious flory, first lately her creditors, then live on the residue, v. 7. Note, (1.) Before we pretend to enjoy what Providence bestows, let every just debt be paid; for, till then, with what comfort can we eat the bread of injustice. (2.) Let the poor, the widow and the fatherless call their care on God, and he hath promoted to care for them. (3.) A little, with God's blessing, will bring greater contentment, than the affluence of extravagance, and the wages of injustice. 8. ¶ And it fell on a day, that Elisha passed to Shunem, where was a great woman, and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread. 9. And the said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually. 10. Let us make a little chamber, I pray thee, on the wall, and let us set for him there a bed, and a table, and a flood, and a candlestick: and it shall be when he cometh to us, that he shall turn in thither. 11. And it fell on a day that he came thither, and he turned into the chamber, and lay there. 12. And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. 13. And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldst thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people. 14. And he said, What then is to be done for her? And Gehazi answered, Verily she hath on child, and her husband is old. 15. And he said, Call her. And when he had called her, she stood in the door. 16. And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid. 17. And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life. 1. THEN spake Elisha unto the woman ("whose son he had restored to life) saying, Arise, and go thou and thine household, and sojourn whereforeer thou canst sojourn: for the LORD hath called for a famine, and it shall also come upon the land seven years. 2. And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years. 3. And it came to pails at the seven years end, that the woman returned out of the land of the Philistines: and she went forth to try unto the king for her house, and for her land. 4. And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done. 5. And it came to pails as he was telling the king how he had restored a dead body to life, that behold, the woman whose son he had restored to life, cried up the king for her house, and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life. 6. And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that war her's, and all the fruits of the field, since the day that she left the land, even till now. We have here, 1. The advice of Elisha to his kind hostels at Shunem. He warned her to remove betimes to some neighbouring country, because of the approaching famine; and Philistia being near, she there fixed her abode. Note, (1.) Men's sins provoke God's judgments, and his own unfaithful Israel shall feel the strange heavier than even their idolatrous neighbours. (2.) The prudent man foreshoth the evil and hideeth himself. 2. As soon as the famine was over, the haffed home, and to her grief found her land either frized by the officers for the crown, as forfeited for her leaving the kingdom; or the prelate entrusted with it, refused to give up possession. For want of a friend with the king, which once she thought the should move need, See chap. iv. 13. She is constrained to apply to him herself for redress; and so providence graciously ordered it, that at this very instant he was discounting with Gehazi, Elisha's servant, about his miracles, and this very woman and her son were the fabled, who now opportunity appear to confirm his narrative. Gehazi being still Elisha's servant, shews that this event preceded the cure of Naaman, and the siege of Samaria. Note, (1.) The world is so full of knavery, that it is hard finding a man in whom confidence is to be repelled. (2.) A strange coincidence of events, exactly suited to accomplish our desires, proves often to a demonstration the finger of an overruling Governor. (3.) God can raise us up friends in our difficulties, where we shall expected them. 3. The king having heard from the woman herself the confirmation of Gehazi's report, orders an officer to put her in possession of her estate, and see that every farthing of the profits of it, from the day she left it, be faithfully accounted for. Note, (1.) If the ears of kings are open to the cries of the oppressed, how much more will the King of kings hear their prayers and help them. (2.) The glory of a government is the righteous and impartial administration of justice. 7. ¶ And Elisha came to Damascus; and Ben-hadad the king of Syria was sick, and it was told him, saying, The man of God is come hither. 8. And the king said unto Hazael, "Take a present in thine land, and go meet the man of God, and enquire of the LORD by him, saying, Shall I recover of this disease? 9. So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels burden, and came and stood before him, and said, 'Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 13. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit, the LORD hath shewed me, that he shall surely die. 14. And he settled his countenance stedfastly, until he was ashamed: and the man of God 'wept. 12. And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dishe their children, and rip up their women with child. 13. And Hazael said, But what, "is thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou shalt be king over Syria. 14. So he departed from Elisha, and came to his master, who said to him, What said Elisha is thee? And he answered, He told me that thou shouldst surely recover. 15. And it came to pails on the morrow, that he took a thick cloth, and dipt it in water, and spread to on his face, so that he died: and Hazael resigned in his stead. What brought Elisha to Damascus is uncertain; what he did there, we are informed. 1. He is contained by Ben-hadad concerning the event of his sickness. The king of Syria no sooner was apprised of his being there, than the report of his former minister weighed more with him than all his idol gods, and he places greater confidence in the prophets of the Lord, than in all the priests of Damascus. With great respect he addresses him, could his prime minister to be his messenger, and orders a magnificent present, as a token of his regard. Note, (1.) Sickness and death pay no compliments to crowned heads. (2.) Many on their death-beds tend to God's unwilling, that, all their lives long, paid little or no regard to them. (3.) The former that lieth sick is usually more solicitous to know, Shall I recover? than to enquire, What shall I do to be saved? 2. Elisha Page. xxv. In. Mic. vol. 5, 6. 413. 2. Elisha answers his enquiry. His sickness was not mortal, yet his death was determined by the hand of the messenger he had first. On him Elisha lives his eyes with such encumbrances, that Hazael, quite confounded, asks the reason of the tears that hurts from the prophet's eyes. With astonishment he hears the reason assigned, v. 12. and expresses his indignation at the suffrage of his barbarity the prophet entertains; or his insufficiency, as a dog, for the execution of such a scene of desolations. But Elisha declares his approaching advancement, and whilst power armed his hand, change of liaison would begin change of temper; and what now he startled at, would then no longer shock him. Nair, (1.) Death often enters not by the disease we must be found, but on the side we thought outh睹 most secure. (2.) A good man cannot see misery, without denying a tear of compassion over it. (3.) That sin, which at first shocked with the mention of it, by degrees men commit without horror. (4.) They who are ignorant of the desperate wickedness of the fallen heart, will not believe that possible, which is usually but the natural fruit of the corrupted root. (5.) Self-confidence is a sad symptom of a lure fall. They who think themselves above the power of temptation, are the safest prey to the tempter. (6.) Honours change men's manners; now ever grow better by advancement; many, very many, have been undone by it. 3. Hazael quickly shows how deceitful was his heart. He begins with a lie, and after that we need wonder at nothing that follows. Concealing the fatal part of his message, he advises the king he would recover: the prophet said right; but he perverted his words, to lull the king into security, and, the very next day, flicked him with a wet cloth; and, having an interest in the army, succeeded him in the throne. Nair, (1.) They are our most dangerous enemies, that by flattering us with life, divert us from serious preparation for death. (2.) The weed of God is not to be blamed for the wickedness of men, who abude it to their encouragement in iniquity. 16. ¶ And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat sang then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign. 17. Thirty and two years old was he when he began to reign, and he reigned eight years in Jerusalem. 18. And he walked in the way of the kings of Israel, as did the house of Ahab: "for the daughter of Judah was his wife; and he did evil in the sight of the LORD. 19. Yet the LORD would not destroy Judah, for David his servant's sake," as he promised him to give him alway a light, and to his children. 20. ¶ In his days I Edom revolted from under the hand of Judah, and made a king over themselves. 21. So Joram went over to Zair, and all the chariots with him, and he rose by night, and smote the Edomites which compassed him about: and the captains of the chariots, and the people fled into their tents. 22. Yet Edom revolted from under the hand of Judah unto this day, Then Libnah revolted at the same time. 23. And the rest of the acts of Joram, and all that he did, are they not writers in the book of the chronicles of the kings of Judah? 24. And Joram slept with his fathers, and was buried with his fathers in the city of David: and I Ahaziah his son reigned in his stead. Elisha, in his travels from Carmel to Samaria, often passed through Shunem; and we are told, 1. How kindly he was entertained by a good woman there. As God had blessed her with affluence, her hospitable doors were open to God's prophets; and though Elisha modestly declined going thither, and took up with humbler accommodations, she fought him out, as a favour begged he would ever take her house in his way; and, to engage him to be more than a passing guest, so profitable had she found his short visits; she solicits her husband to build him a little chamber on the wall, probably of their garden, near their house, the expence of which would be trivial, a prophet's chamber needing no elegance, and to appropriate this wholly for him; which being retired from noise, would engage him to spend more time with them; and to this her husband gladly consented. Note, (1.) Modest worth deserves entreaty. (2.) That house is highly honoured that entertains a man of God. (3.) A good wife will do nothing without confining her husband, and a good husband will never give her cause to regret her dutiful obedience, by his delight to gratify her in every reasonable desire. 2. Elisha, in gratitude for so hospitable an entertainment, is willing to make this good woman a grateful return. He sends Gehazi, Gehazi, with professions of his sense of her kindness, to call her to him, that he might enquire what service would be agreeable to her: as he had interest in the court and camp, and would obtain for her husband preferences in either. She readily obeys the prophet's call, but professes her content in their present situation, and wants nothing more of worldly advantage than they enjoyed. Elisha, at a loss what to do for her, asks his servant, who might be more conversant with the family, and know more of their affairs, who suggests that a son would be the most acceptable blessing, she being childless, and her husband told. Elisha having called her back to his chamber-dress, where she respectfully waited the prophet's pleasure, assures her of what she can scarcely believe, and fears he only pulled that she shall have a son; but the event verifies the prediction. Note, (1.) A grateful heart will not only acknowledge the kindness shown it, but seize the first occasion to return it. (2.) They who have sufficiency and content at home, may well prefer their lot: content and palaces are seldom so bled. (3.) They who insure that Shannammite's piety, if here they receive not their reward, may shortly expect a portion, better than that of sons or of daughters. 28. ¶ And when the child was grown, it fell on a day, that he went out to his father to the reapers. 19. And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother. 20. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. 21. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out. 22. And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the afters, that I may run to the man of God, and come again. 23. And he said, Wherefore wilt thou go to him to-day? it is neither new moon, nor Sabbath. And she said, It shall be a well. 24. Then she said, an ash, and said to her servant, Drive, and go forward; I sack not thy riding for me, except I bid thee. 25. So she went, and came unto the man of God to mount Carmel: and it came to pass when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shannammite: 26. Run now, I pray thee, to meet her, and say unto her, It is well with thee? it is well with thy husband? it is well with the child? And she answered, It is well. 27. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrift her away. And the man of God said, Let her alone, for her God is a vexed within her: and the LORD hath hid it from me, and hath not told me. 28. Then he said, Did I desire a son of my lord? Did I not say, Do not deceive me? 29. Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child. 30. And the mother of the child said, At the LORD liveth, and as thy God liveth, I will not leave thee. And he arose, and followed her. 31. And Gehazi passed on before them, and laid the staff upon the face of the child, but there was neither voice nor hearing: wherefore he went again to meet him, and told him, saying, The child is not awaked. 32. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. 33. He went in therefore, and shut the door upon them toain, and prayed unto the LORD. 34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon the child, and the flesh of the child waxed warm. 35. Then he returned, and walked in the house to and fro, and went up, and stretched himself upon him: and the child needed seven times, and the child opened his eyes. 36. And he called Gehazi, and said, Call this Shannammite. So he called her: and when she was come to unto him, he said, Take up thy son. 37. Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out. We have here, 1. An account of the wicked reign of Jehoram king of Judah, who, during his father's life, was associated with him so general. Utterly unlike the good Jehoshaphat, he cleaved to the sins of the house of Ahab; and having taken his daughter to wife, she poisoned his heart with her sodiatives. Nair, (1.) Good men, to their grief, have very wicked children. (2.) A wicked wife is among the greatest of God's plagues. (3.) Nothing so dangerous to young men as bad connections. Much more easily will they imbibe the principles and practices of a wicked Ahab, than of a pious Jehoshaphat. 2. His wickedness received severe rebukes. Though God would not, for David's sake, and for the sake of the Messiah, the light of his Israel, utterly cut them off, yet he began to cut them short. (1.) In the revolt of the Edomites their tributaries; and though Jehoram in battle vanquitted them, yet he could not subdue them, See Gen. xxvii. 40. being diverted. (2.) By the revolt of Libnah, a city of Levites, in the tribe of Judah, who, rather than he compelled to idolatry, a Chron. xxii. 10. 11. resolved to maintain their liberty. Thus on a torturing throne Jehoram set a few years, and then God put a period to his wicked life by a miserable death, See a Chron. xxii. 10. Nair, Tyrants, who abude the power with which God hath remedied them, will often meet here the punishment of their cruelty and oppression, and certainly hereafter an avenging God. VOL. I. 25. ¶ In the twelfth year of Joram the son of Ahab king of Israel, did Ahaziah the son of Jehoram king of Judah begin to reign. 26. 'Two and twenty years old was Ahaziah when he began to reign, and he reigned one year in Jerusalem; and his mother's name was Athaliah the daughter of Omri king of Israel. 27. And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab: for he was the son-in-law of the house of Ahab. 28. ¶ And he went with Joram the son of Ahab, to the war against Hazael king of Syria in Ramoth-gilead, and the Syrians wounded Joram. 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth, when he fought against Hazael king of Syria, and 'Ahaziah the son of Jehoram king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick. How precarious is every sublunary blessing? how little dependence to be placed upon the comforts of a perishing world. We see, 1. This darling boy, seized in the harrell field, with his father, complaints, my head, my head; and is sent home to the fond mother's bosom, and there death closes his eyes. Note, We need stand prepared for sudden strokes; death often seizes at short warning. 2. With silent fismilmen she took the dear couple, and going to the prophet's chamber, had it on his bed, that the death might not be known, and where it would lie unmolested, till her return: then she hastens to her husband, and begs leave to go to the man of God. He wonders at her journey, as it was not one of the stand seasons when she used to join in worship with him, v. 2, the said, Well, let me go, or he eats till I return; and having his consent, hastens to Carmel. At a distance observing her, the prophet sends to enquire the reason of her coming at this unusual season, and whether all at home were well? She answers well; her faith speaks the language of resignation. Then drawing near, she fails at his feet, whilst hence anguish stops for a while her utterance. Gehazi is affiduous to raise her up, but the prophet restrains him: he fear time heavy grief oppressed her, though the Lord had not revealed to him the cause. At last, her interrupted words began to flow, and in her questions, v. 28, he perceived the cause of her distress. Note, (1.) In every affliction, the consideration from which hand it comes, should silence every complaint. (2.) All is well, when however dishealing the providence we are enabled to submit to, and improve under the visitation. (3.) If he who gives, takes away, we are called to be thankful for the length of the loan, and not to murmur that God resumes his gift. (4.) The joys of earth ebb and flow, and when we think the ray of happiness at our lips, disappointment robs us of the draught; but we have a more abiding portion, which once secured, will never deceive us. 3. Elisha was as ready to help as she to ask, and instantly dispatches Gehazi with his staff to lay on the child's face, whilst he should pray that God would restore him to life; but the Shannammite, carried that himself would go, will not quit him; and he consents at her importunity, and follows his servant. Gehazi meets them on the road, having to no effect executed his command; and Elisha himself enters the chamber, shuts the door, and with earnest cries to God, begs that the spirit of the child may return; then after waiting a while, with significant gestures, laying his mouth to the child's mouth, see. In faith of the returning vital breath and heat, the flesh began to wax warm, the channels of life to be again second, and after freezing seven times, the child looked up, and with delight he restored him to the tender mother, overwhelmed with gratitude and joy, v. 37. Note, (1.) The word of God in the mouth of his servants, like the prophet's staff, is ineffectual to quicken the dead in sins, unless accompanied with the life giving spirit. (2.) In the restoration of the spiritually dead, tho' the vital principle is infused at once, yet the exercise of the vital functions is gradually recovered. (3.) They who are sent to awake the dead, have need to be men of prayer and patience. (4.) If a dead son restored to life is such a joy as a mother's heart, how much greater comfort ought it to misalter to see the hands of spiritual death looted from our children? 38. ¶ And Elisha came again to Gilgal, and there sent a dearth in the land, and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and see the pottage for the sons of the prophets. 39. And one went out into the field to gather herbs, and found a wild vine, and gathered there of wild gourds his lap-full, and came and shred them into the pot of pottage: for they knew them not. 40. So they poured out for the men to eat: and it came to pass as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot: and they could not eat thereof. 41. But he said, Then bring meal: and he cast it into the pot; and he said, Pour out for the people, that they may eat: and there was no harm in the pot. 42. ¶ And there came a man from Baal-Shalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the hulk thereof: and he said, Give unto the people, that they may eat. 43. And his servator said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus faith the LORD, They shall eat, and shall leave thereof. 44. So he set it before them, and they did eat, and left thereof, according to the word of the LORD. Ahaziah, called also Jehoahaz, a Chron. xxii. 17. succeeded his father, and walked, like him, in the wicked ways of Ahab's family. What could else be expected from the son of Jezebel's daughter, and the example of a faithless abandoned. At the request of Joram his uncle, he went to battle with him to Ramoth-gilead, where Joram was wounded, and, having taken the place, was carried to Jezreel to be healed. Whether Ahaziah went to visit him, and met, as we shall find, the death he delivered. Nair, (1.) When the dinner's body is wounded, how solicitous is he to be healed, whilst the more dangerous wounds of his soul neglected, that and are corrupt through his faithfully. (2.) Friendship with the wicked is the path of death. Elisha's happy employment was in the prophetic schools, to instruct and encourage by his advice and experience those who might succeed him in the rising generation. Thus we find him employed at Gilgal; and by his miracles relieving their bodies, whilst he fed their souls. v. He commanded his servant to provide a repair for his disciples, tuples, after his instructions. They learned temperance in his school, and now the dearth was in the land, subsistence became more difficult, and the plainest fare was welcome. The drought having made herbs scarce, the unfulfilled servant employed to gather them in the fields, found a wild vine (thought to be the Coloquintida, bitter and strongly purgative) and fired a quantity of the gourds into the potage. The taste quickly discovered the noxious quality of the provision, and subjecting poison, they cried out to Elisha. He calls for a handful of meal, and calls it into the pot; the miraculous effect of which healed this bitter broth, as the salt the waters of Jericho. Note, (1.) They who preach mortification to others, must show themselves examples of the self-denial they recommend. (2.) The solicitude of the luxurious, and the bowl of the intemperate, are more dangerous than the prophet's meal; the one only demanded temporal death, the other brings eternal. 2. Elisha, who before had prevented the poisonous food from hurting, now makes a few loaves suffice for a full report. An Israel was cut off from the temple, the few faithful made the prophets God's receivers, and employed their tythel for the support of their schools of piety. A good man of Basi-duddha sent his first-fruits of some ears of barley and twenty loaves, to Elisha; poor fare indeed, but acceptable in these times of death. There is no command to set before the people. His servant objects to the possibility of sending an hundred men with such so many provision; but Elisha bids him obey, and God will make it, as the event proved, enough and to spare. Note, (1.) A good man will not eat his mortal alone, but beaks his bread to the hungry. (2.) When God gives his blessing, a little will go far. Two more of Elisha's miracles are recorded in this chapter. 1. The cleansing of Naaman, a Syrian, from his leprosy, ver. 1—14. 2. The grateful acknowledgements be made to Elisha hereafter, ver. 15—19. 3. The fasting of Gelami, his own servant, with that leprosy, v. 20—27. 1. NOW: Naaman captain of the hoft of the king of Syria, was a great man with his malice, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper. 2. And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid, and she waited on Naaman's wife. 3. And she said unto her mistress, Would God my lord were with the prophet that is in Samaria: for he would recover him of his leprosy. 4. And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel. 5. And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took it with him ten talents of silver, and fix thousand years of gold, and ten changes of raiment. 6. And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have thereunto sent Naaman my servant to thee, that thou mayst recover him of his leprosy. 7. And it came to pass when the king of Israel had read the letter, that he rent his clothes, and said, "for I God," to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me. 8. And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel. Elisha's greatness and glory continues still the subject of the history. It is a pleasing episode, and a relief from the uniform tenor of evil that was in Israel and her kings. 1. Naaman, by means of a captive girl, bears of the prophet's miracles. He was a great general, suspected in war, a vast favourite with his master, but a leper. The captive girl, though a child when taken, remembered the great prophet in Samaria, and as a good servant, tells her mistress of him, and wishes her master could see him, he could do more for him, than all the physicians of Damascus. Note, (1.) A little child taught the knowledge of Jesus the great prophet, may be a successful preacher; and by the mouths of Satan and forklings God can perfect his praise. (2.) Every good servant must seek the welfare of the family they are in. (3.) Greatness is no precaution from the sweet calamities incident to human life. Disease and death find as easy access to the palace as the cottage. (4.) But all you can of a man's worldly felicity, success, honour, one has spoils the whole. If he hath the accused leprosy of sin upon him, all besides is but splendid misery. death find as easy access to the palace as the cottage. (4.) But all you can of a man's worldly felicity, success, honour, one has spoils the whole. If he hath the accused leprosy of sin upon him, all besides is but splendid misery. 2. Naaman is eager to improve the lust, though given by so mean a person, and instantly prepares to wait on this great prophet. Having mentioned the matter to the king of Syria, and received a strong recommendation to Jehovah, pertaining his acquaintance and authority with the prophet would facilitate the application and cure. With a great retinue, and loaded with suitable presents for the occasion, he hailess on his journey; and being arrived at Samaria, delivers the letter to the king of Israel. Note, How willing are men to try every expedient, and grudge no expence or trouble to obtain a cure of their bodily diseases? Who shews such eagerness to bring their disinclined fouls to the great physician, though the cure there is infallible, and also without many, and without price. 3. Jehovah no sooner read the letter, than he men his cloaths, whether shocked at the blasphemy he supposed it contained, enjoining him the cure of a leper, which was God's work alone, or terrified with the apprehension, that this was done with a design to quarrel with him, in order to invade his country. He had so little concern with God's prophets himself, that he had no idea of a Syrian's coming so far to court their assistance. Note, They who are conscious of their own ill defects, are ready to terrify themselves at every flashing, and put the word constructions on what hath not the least ill design. 4. Elisha heard the king's diffeft, and the caust of it, and though he had just reason to complain of being neglected, yet when the glory of Israel's God is concerned, unfounded he profess his service, and will do for this Syrian what Israel's king cannot, that he may know there is a prophet in Israel. Note, Though wicked men have forfeited every mercy, yet God for his own glory will sometimes help them beyond all they have reason to expect. 9. So Naaman came with his horses, and with his chariot, and stood at the door of the house of Elisha. 10. And Elisha's tent a messenger unto him, saying, "Go and wash in Jordan seven times, and thy flesh shall come again unto thee, and thou shalt be clean. 11. But Naaman was wrath, and I went away, and said, Behold, 'I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and I strike his hand over the place, and recover the leper. 12. Are not Abana and Pharphat, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage. 13. And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldn't thou not have done it? how much rather then, when he saith to thee, Wath and be clean? 14. Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God; and his flesh came again like unto the flesh of a little child," and he was clean. We have here, 1. Naaman, in all his pomp and splendor, a humble fuitor at the prophet's door: and he receives an ardent pleas and satisfactory, which required only his obedience, and ensured his cure. Note, They who are found waiting upon God, may expect from him an ardent of peace. 2. Naaman's pride could not bear either the reception he met with, or the preëription ordered him; and in a rage he departs. He had promised himself deep respect, some immediate application to his discule, and prayer over him for his cure: and not to see the prophet, to have only a message by a servant; and such a message, so foolish in his eyes, so useless: Were not the waters of Syria as good as Jordan; and need he have come so far to wash, when he might have the nobler rivers of Abana and Pharphat at home? Note, (1.) A proud spirit interpres the least suspected flight into an heinous affiant. (2.) The self-righteous heart, like Naaman, wife in his own conceits, with pride refrain to apply the simple habits of a Saviour's blood, and fancies something beside is necessary to his cure. (3.) They who turn away from God's methods of grace, reject these own mercies. 3. His servants, whom his first age was fathomed, prelame, with fathom, no reason with him on the side. If he would have submitted to the most expensive or most painful methods, which might have been prescribed, how much more ought he to yield to one so cheap, and so easy? Note, (1.) Men in a pattern are deaf to the plainest arguments; when they cool, reason will be heard. (2.) A good servant will rather hazard to dissuade his master, than see him wound himself by his folly; but if he would succeed, he must wait the proper time, and will the respect and dishonesty which may engage attention. (3.) None ought The English words are to be above being sold of their faults; and there are none that are so high in grace, as not to have some so foul in them. (4.) The plainness and freedom of the way of salvation, will render those who reject it the more inexcusable. 4. Naaman heard the wife advice, and convinced of the reasonableness of the trial, defends to the river, where the experiment exceeds his expectation. His leprosy departed, and his death became soft, fair and plump, as the death of a little child. Can the waters of Jordan thus cleanse the leprous Syrian, and shall not the fountain of a Saviour's blood much more cleanse the leprous sinner, that in faith defends to walk his spotted foul in this all-purifying stream? 12. ¶ And he returned to the man of God, he and all his company, and came and stood before him: and he said, Behold, now I know that 'there is no God in all the earth, but in Israel: now therefore, I pray thee' take a birthing of thy servant. 16. But he said, As the LORD liveth, before whom I stand, 'I will receive none. And he urged him to take it, but he refused. 17. And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules burden of earth? for thy servant will henceforth offer neither burnt-offering, nor sacrifice unto other gods, but unto the LORD. 18. In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he teneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing. 19. And he said unto him, Go in peace. So he departed from him a little way. 9. 15-19. He who turned away in a rage, convinced by experience, returns with humility and gratitude to acknowledge the mercy he had received. 1. He solemnly confesses his faith in Israel's God, as the above Jehovah; and renouncing all his idols, relieves henceforth to offer sacrifice to no other God. Note, we then only truly know God, when, not by mere reasoning, but by blessed experience we find his saving power exercised on our hearts. 2. He professes the prophet to accept a pretext from him, as the token of his gratitude; but this, though indigent, and able well to employ it for his poor pupils, he solemnly refuses, not as unlawful, but as inexpedient: it would be more for the honour of his God to show a contempt of this world's wealth. Note, (1.) Nothing so dishonourable in a prophet, as the appearance of a mercenary spirit. (2.) Where the heart is fixed on a better portion, it can fit loose to gold as drops. 3. He makes a two-fold request, with which the prophet complies. (1.) He begs two mules burden of earth, to build an altar to Israel's God, and henceforth his own. He looked on the land of Syria as polluted with idols; and now is as attached to the very earth of Israel, as he seemed before to defile it. Note, When the heart is turned to God, how differently do we regard every thing which relates to him? that which was our contempt or aversion, has now our warmest affections. (2.) He begs Elisha's prayers for him, as it was his own; that his past idolatry might be pardoned: not that he might be permitted still, as our translation intimates, to bow in the house of Rimmon, in complaisance to his master: the words may be rendered, When my master went into the house of Rimmon, and bound on my hand, and I issued myself: when I issued myself, the Lord pardon thy servant in this thing; which intimates, that the acts of idolatry were past, and that henceforward he would do so no more. To such a gracious appearance the prophet cannot but give his approbation, and dismisses him in peace, as one accepted of God. Note, (1.) Past transgressions should be ever remembered and lamented. (2.) They are to be encouraged, who give gracious symptoms of real conversion to God. 20. ¶ But Gehazi the servant of Elisha the man of God said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but as the LORD liveth, 'I will run after him, and take somewhat of him. 21. So Gehazi followed after Naaman: and when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well? 22. And he said, All is well: my master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. 23. And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants, and they bare them Vol. I. before him. 24. And when he came to the tower, he took them from their hand, and befrowed them in the house; and he let the men go, and they departed. 25. But he went in, and stood before his master: and Elisha said unto him, Whence row'd alaw, Gehazi? And he said, Thy servant went no whither. 26. And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and olive-yards, and vine-yards, and sheep, and oxen, and men-servants and maid-servants? 27. The leprosy therefore of Naaman shall cleave unto thee, and 'unto thy seed for ever. And he went out from his presence a leper as salute as snow. 9. 20-27. Of all men in Israel, there was not one from whom we might expect more exemplary piety, than from the favoured Gehazi, the companion almost rather than servant of the prophet, which with his daily conversation, and beholding continually his bright example; and yet we find him as wife and hardened as the most idolatious Israelites. Note, The bulk of men and ministers cannot change even those under their own roof. Nay, to their grief they behold them sometimes more insensible and stupid than any others. 1. Gehazi's sin was great. A lover of filthy lucre, 9. 20. he could not for the gifts without huckering for them, and blaming his master's refusal. A liar and rubber, 9. 22, 23. careless, what dishonour he brought on the prophet, or what disgust Naaman might take against God from such a procrudence. Crafty and dissembling, 9. 24. and as if he could deceive the spirit of God in his master, seeking to cover one lye by a word. Note, (1.) The love of money is the root of all evil. They who resolve to be rich, resolve to be damned, 1 Tim. vi. q. (2.) Covetousness and lying are near allied. (3.) When the heart is hardened by one sin, it is more easily disposed to a greater. (4.) Hope of concealment and impunity is the great encouragement to do evil. 2. His punishment was exemplary. Elisha silences his lying tongue. His spirit followed him to the chariot, and to the place where the robbery was deposited, and clearly foresaw how he designed to lay out their wages of unrighteousness, 9. 26. but short enjoyment shall his wickedness afford him. The curse of God is denounced upon him, the felony of Naaman is turned into his leprosy to eat up his flesh, and the disease entailed upon his latest potency. Elisha's doors are immediately shut against him, and he departs a leper, loathsome as incurable. Note, (1.) The joy of prosperous wickedness is short-lived, transitory, and terminates in forrows bitter as endless. (2.) Thus shall God at last lay open men's folly, sin, and shame; and speechless before him, they shall be driven from his presence, to suffer the just reward of their deeds. We have here, 1. Elisha's sending iron to Jujim, ver. 1. 2. Revading the King of Syria's convoy to Teheran, ver. 8-12. 3. Saving himself from his enemies, ver. 13-25. 4. Samaria befrayed, ver. 24-33. 1. AND the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strict for us. 2. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make a place there, where we may dwell. And he answered, Go ye. 3. And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. 4. So he went with them. And when they came to Jordan, they cut down wood. 5. But as one was felling a beam, the ax-head fell into the water: 6. And he cried, and said, Aias master, for it was borrowed. 7. And the man of God said, Where fell it? And he shewed him the place. And 'he cut down a stick, and cast it in thither, and the iron did swim. 8. Therefore said he, Take it up to thee. And he put out his hand, and took it. 9. 1-7. Under Elisha's care, the school of the prophets at Gilgal flourished; and such a relict was there to attend him, that the place was too small to contain them. Note, It is a good symptom both of a true prophet and a gracious people, when diligence to preach, and attention to hear, enlarge the auditory. 1. They propose building another seminary near the banks of Jordan; and with Elisha's consent, and under his eye, they would, without delay, begin the work. As they were poor, they must be their own builders; and though prophets sons, 5 L didain- Theobald My. difidam not the mean employment to which their poverty reduced them. Nere, (1.) The greatest of Seaman's kindness are usually bestowed on those who eat bread with the sweat of their brow. (2.) A minister of God must be contented, if need be to minister to his necessities by the labour of his own hands. 2. An accident happened to one of them, as they felled the timber, v. 5. which gave him the greater unceasiness, because the ax was borrowed, and perhaps he was unable to repay the loss, though small. Nere, (1.) What is kindly lent us, we should be doubly careful of. (2.) They who are affluent, conceive not how great an affliction an inconsiderable loss is to those who are indigent. 3. Elisha pitied and relieved him, at the expense of a miracle. On throwing in a piece of wood at the place where it fell, he caused the iron to swim, and restored it to the thankful owner. Nere, (1.) When we can make the poor mourner rejoice by a small relief, shall we refuse him the joy that costs us so little? (2.) The heart most irrecoverably sunk to human view in the floods of ungodines, and of earthly cares or pleasures, is not beyond the power of divine grace. a Pryor. cal. 30. a Affa. mil. 11. 1 Hub. Troubled at this the with words. Ills. 1010. 1011. 4 Resist. 6. 110. 8. Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. 9. And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for neither the Syrians are come down. 10. And the king of Israel sent to the place which the man of God told him, and warned him of, and saved himself there, not once nor twice. 11. Therefore the heart of the king of Syria was a fore troubled for this thing, and he called his servants and said unto them, Will ye not shew me which of us is for the king of Israel? 12. And one of his servants said, None, my lord O king: but Elisha the prophet, that is in Israel, telleth the king of Israel the words that thou speaketh in thy bed-chamber. 9. 8—12. We have here, 1. A new invasion of Israel. On what occasion is not said. Nere, The enemies of God's Israel will not suffer them long to rest in peace. 2. Elisha by his prophetic spirit, acquainted the king of Israel with all the ambushes and motions of the Syrians, by which they were constantly disappointed in their designs. Nere, (1.) God knows how to frustrate the wisest counsels of the crafty against his church and people. (2.) When God by his prophets gives us warning, it is our wisdom to hear and prepare for the day of evil, least if we continue secure in our sins, death should surprise us, and we persist through our folly. 3. The king of Syria suspected a traitor in his council, but one of his servants wisely appoises him of the discoverer of his secrets, Elisha's spirit visited his most retired chamber. Nere, There is no place hid from the searching eye of God; even the secrets of all hearts to him are naked and open. 13. ¶ And he said, Go, and 'spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan. 14. Therefore sent he thither hores and chariots, and 'a great host: and they came by night, and 'compaffed the city about. 15. And when the 'servant of the man of God was risen early, and gone forth, behold, an host compaffed the city, both with hores and chariots: and his servant said unto him, Alas my master, how shall we do? 16. And he answered, 'Fear not: for 'they that he with us, are more than they that he with them. 17. And Elisha prayed, and said, LORD, I pray thee, open his eyes that he may see. And the LORD opened the eyes of the young man, and he saw: and behold, the mountain was 'full of horses, and chariots of fire round about Elisha. 18. And when they came down to him, Elisha prayed unto the LORD, and said, 'Smite this people, I pray thee, with blindness. And he smote them with blindness, according to the word of Elisha. 19. ¶ And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria. 20. And it came to pass when they were come into Samaria, that Elisha said, LORD, upon the eyes of these men that they may see. And the LORD opened their eyes, and they saw, and behold, they were in the minds of Samaria. 21. And the king of Israel said unto Elisha, when he saw them, My father, shall I smote them? shall I smote them? 22. And he answered, Thou shalt not smote them: wouldest thou smote those whom thou hast taken captive with thy sword, and with thy bow? 'set bread and water before them, that they may eat and drink, and go to their master. 23. And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the hands of Syria came no more into the land of Israel. Till Elisha was secured, the king of Syria despairs of success; and therefore to effect this, 1. He sends an armed force to Surruond: Dothan by night, where he understood the prophet was: a foolish attempt! Could he who revealed his designs against the king, be ignorant of this upon himself? 2. Elisha's servant in the morning runs to his master in a terrible fright, to acquaint him with the danger, as if now they were all undone and lost. Nere, Weak believers are intimidated with the approach of danger, and because they feel their own impotence, are ready to despair of God's power and grace. 3. Elisha verily blames his fears. One comfortable word of encouragement points him to a safe protector, and that his weak faith might be helped by sight, at Elisha's prayer, the servants eyes are opened, and he beheld the angelic lust, appearing like chariots and hores of fire round the city. Nere, (1.) Whoever are our foes, if God be for us, we have strength and numbers on our side. To encourage the fearful, to support the weak, and comfort the feeble-minded, is the office of every faithful minister. (2.) They who have the eye of faith opened, behold cherubic legions as their guard, and the King of Glory at their head, saying, none shall plead them out of my hand. (3.) We have need pray continually for ourselves and others, that the eyes of our minds may be daily more enlightened. 4. He that prayed for the opening the eyes of his servants, succeeds as effectually for the closing the eyes of his enemies. Bewilder'd in their apprehensions, they no longer knew either the place or the prophet, but gave themselves up to him as their guide; promising to conduct them to the man they fought; and when he had brought them into Samaria, as men awakened from a dream, they beheld their danger when there was no possibility of their escape. Nere, (1.) It is just in God to give those up to the blindness of their own hearts, who chuse not the knowledge of the truth, that they might be saved. (2.) How terrible will be the sinner's disappointment, when led captive by the devil at his will; hanged up with foolish hopes of heaven, he marches confidently on, till death awakens him from his lethargy, and he is astonished to find himself in hell. 5. Elisha merciful as mighty, dismisses them in peace, after the most hospitable entertainment. The king of Israel is eager to improve the advantage by destroying his enemies, but Elisha restrains him. Had they been prisoners of war, they were entitled to mercy; how much more when not his arm, but God's providence had brought them into his power? rather let him conquer them again by his clemency and generosity; and as they were now laid at his feet for mercy, entertain them nobly, and dismiss them peaceably. The king readily complies, and they return as much astonished at their generous treatment, as convinced of the impossibility of crushing those whom God so protected. Returning, they made no more attempts to seize the prophet, or perhaps these hands, when a new attack was meditated, refuse to serve any more against the people of Israel. Nere, (1.) To forgive our enemies is not only enjoined us, but to do good to those who hate us. Hard the talk, but what cannot Almighty Grace effect? (2.) They who will not be overcome with kindness and love, are desperately hardened indeed. 24. ¶ And it came to pass after this, that Ben-hadad king of Syria gathered all his host, and went up, and besieged Samaria. 25. And there was a great famine in Samaria: and behold, they besieged it, until an affes head was said for a fourscore pieces of silver, and the fourth part of a cab of doves dung for five pieces of silver. 26. And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king. 27. And he said, 'If the LORD do not help thee, whence shall I help thee? out of the barn-floor, or out of the wine-press? 28. And the king said unto her, What silent thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow. 29. So 'we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son. 30. ¶ And it came to pass when the king heard the words of the woman, that 'he rent his clothes, and he passed by upon the wall, and the people looked, and behold, he had sackcloth within, upon his flesh. 31. Then he said, 'God do so and more also to me, if the head of Elisha the son of Shaphae shall stand on on him this day. 32. But Elisha's fat in his house (and the elders fat with him) and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look when the messenger cometh shut the door, and hold him fall at the door: is not the sound of his master's feet behind him? 33. And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD, what should I wait for the LORD any longer? Soon was the grateful remembrance of the late kindreds worn out of the memory of the king of Syria. For, 1. We find him have befriying Samaria; and either through the unexpected attack, or the death which was in the land, the famine quickly rages in the city, so that an affes head sold for nine or ten pounds; and half a pint of vetches (so in general annoyances understand what is translated done's dung) for twelve shillings. Not, (1.) War is a dreadful scourge. (2.) By the midview we hear of famine, we should learn to value the plenty we enjoy. 2. A most melancholy case is brought to the king. As he went round the walls, a woman cried to him, as he supposed for relief, which he with bitterness declares is not in his power to give, v. 27, but willing to know her case, he added; and she relates a story, v. 28, 29, which we shudder but to read, and fulfilled the threatening, Deut. xviii. 55—57. Struck with horror and grief, the king rent his clothes, and under them appeared the backcloth, that he wore in token of their deep distress and humiliation. Not, (1.) In our feud-differences, if God be not our friend, vain is the help of man. (2.) None know the sedaries that await them before they die, we need pray that God would prepare us, for what he hath prepared for us. (3.) Raging hunger may overcome the thronged natural affections. 3. Jaboram yours his rage at their distress on the innocent Elisha, and impiously and profanely threatens to murder him, as if by advising them to hold out, by forestalling the famine, or not obtaining deliverance from it, he had been the author of their calamities. Not, (1.) An unhumbled heart kicks against the pirates, and turns that revenge on the innocent, which should be employed against his sinful self. (2.) They who are the only suspenders of Divine judgments, have often been accused as the cause of them. 4. Elisha knew in his house the wicked purposes of the king, and justly complains of this son of a murderer to those who are around him: but these they the messenger at the door, till his master, who was close at his heels, should enter, who abandoned so despair, foreno determined to surrender at discretion, no prospect of relief appearing. Not, (1.) They who work wick-others, must thank themselves for the brand God puts upon them. (2.) God is the primary author of all our sufferings; and it is by looking above the instruments to him, that we ought to learn submission. (3.) The greatest sin, and the greatest misery we can be given up to, is despair. 1. Elisha foretells the relief of the city, and the death of the unbelieving lord, ver. 1, 2. 2. If panic fumes the Syrians, and their fights is discovered by four lepers, ver. 3—11. 3. The plenty that expired, and the death of the infidel lord, ver. 12—20. 1. WHEN Elisha said, Hear ye the word of the LORD, Thus faith the LORD, To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria. 2. Then a lord on whose hand the king leaned, answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. v. 1, 2. Despair now covered every face with blackness, and the king gives up all for loss; but when we are most reduced, God will make sure his holy arm. 2. Elisha foretells the suddenly approaching plenty, in consequence of the siege being raised, v. 1. welcome news to far-infrared Israelites. 3. He denounces the doom of the unbelieving lord, that refused to mendle his predilection, v. 2. He was a great courier; on whose arm for state his master now leaned; and because it was impossible with men, he foolishly deems it impossible with God. Not, (1.) Great couriers are too frequently great infidels. (2.) Unbelief is among the greatest sins, and most fatal to the soul. 3. ¶ And there were four leprous men at the entring in of the gate: and they said one to another, Why fit we here until we die? 4. If we say, We will enter up to the city, then the famine is in the city, and we shall die there: and if we fit still here, we die also. Now therefore come, and let us fall unto the hoft of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die. 5. And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there. 6. For the LORD had made the hoft of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great hoft: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians to come upon us. 7. Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their allies, even the camp as it was, and fled for their life. 8. And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it. 9. Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and sell the king's household. 10. So they came, and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were. 11. And he called the porters, and they told it to the king's house within. God will be found true, and all who disturb him be proved liars. 1. According to his word the siege is raised, and by his own power a dreadful panic is sent among the hofts of Syria. A terrible sound of horses and chariots is heard, and fear magnifying their danger, they conclude the Egyptians and Hittites are hired to fall on them, and that nothing but instant flight can secure their lives. They immediately quit the camp, and each man with the utmost precipitation runs for his life. Not, (1.) God's terrors can make the stoutest tremble. (2.) The wicked freeth when no man purforth. 2. The discovery of the flight is made by four lepers, who carry tidings of it into the city. Familiarity in their secluded hut without the gate, neither daring to enter the city, nor hoping for any relief thence; since die they must, if they abode where they were, they resolve to go to the Syrian camp, hoping that compassion might engage them to relieve them: at worst, they can but die. They immediately go, and now great their affronishment to find the camp desisted, and all the tents and every thing in them remaining. Hunger first called for relief, and when that was satisfied, they began to load themselves with the richest plunder, till by and by recollecting how unkind this was to their barthren, to neglect acquainting them with the good news, and how dangerous it might be to themselves, if they should be found to have concealed the glad tidings, merely to enrich themselves, they hail back to the city, and acquaint the centinel with the state of the Syrian camp, v. 10. and instantly the news is carried to the king. Not, (1.) Every sinner is in these lepers safe; where they are it they continue, they must perish. There is but one door of hope; the compassion of that God may have made their enemy, and happy is it, when self-despair drives us to him. (2.) The mercies we ourselves have experienced, we must publish for the comfort and edification of our brethren. 12. ¶ And the king arose in the night, and said unto his servants, I will now shew you what the Syrians have done to us: they know that we de hungry, therefore are they gone out of the camp, to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city. 13. And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are conformed) and let us send and see. 14. They took therefore two chariot-horses, and the king sent after the hoft of the Syrians, saying, Go and see. 15. And they went after them unto Jordan, Before Christ by: 1. Let us, 2. 3. Luke 29, 17—19. 1. Did, shall, 2. 6. Page, 1. xxiii. 1. 4. Mat. xlii. 44. Eph. ii. 4. 5. Or incipuly, or prochiment will find an. The work being completed, nothing remained but the solemn dedication of the place to the service of Jehovah. For this purpose, 1. An assembly of the elders of Israel is convoked by the king, in the month Ethanim, to bring up the ark to the place provided for it: they met seven days before the feast of tabernacles, which began on the fifteenth, and the congregation was dismissed on the twenty-third, having kept the feast fourteen days. It was a matter of general joy and exultation, and vast sacrifices were offered on the occasion. Note, (1.) When religion prospers, it is the subject of general joy to God's people. (2.) When kings become nursing fathers to the church, courtiers, whether they possess it or not, will pretend seal for its interests. 2. The priests took up the ark, containing that precious and inestimable jewel of God's law, and with it the pot of manna and Aaron's rod. The Levites, their assistants, brought also the old tabernacle from Gibbon, with all its utensils, and probably that also from the city of David, to be laid up in the treasury of the temple, and now no more to be used. The ark is fixed in his place, under the wings of the cherubim, and the slaves drawn forward, not to be seen without in the holy place, for that is denied in the next clause, but before the oracle, from under the shadow of the wings of the cherubim, as a direction to the high-priest in the day of atonement, to go to the mercifes between them. Note, God will shortly take down our old tabernacle of the body, and lodge our souls, like the ark, in that house, not made with hands, eternal in the heavens. 3. No sooner is the ark safely lodged between the cherubim, and the priests withdrawn from the most holy place, than the glory of God filled the house, either like the pillar of a cloud spreading thick darkness around, or in a blaze of light, so in-superable that the priests could not stand to minister. Thus 5 C God Before Christ God testified his approbation of the work, confirmed their faith in the former manifestations they had read in the book of Moses, and henceforth taking up his visible abode between the chorubims, gave them assurance of his readiness to hear and answer them, whenever before that temple they poured out their supplications. Note, Though our eyes behold not this visible lustre, yet whilst by faith we are enabled to look to Jesus, all our requests will be granted, and at last, with open face, we shall behold his brighter glory. a Lev. xvi. a. Pf. xxvii. xi. a. xxvi. a. a. Sam. vii. xi. a. Nunc. vii. xi. Re. Luke xix. viii. a. Pf. xxv. ix. a Deut. xii. xi. Phil. xxxvii. 13. a. Sam. vii. xi. a Cor. viii. a. a. Sam. vii. xi. a Chom. xxviii. 5. 18. ¶ Then Spake Solomon, 'The LORD said that he would dwell in the thick darkness. 13. 'I have surely built thee an house to dwell in, a settled place for thee to abode in for ever. 14. And the king turned his face about, and 'bleffed all the congregation of Israel: (and all the congregation of Israel stood.) 15. And he said, 'Bleffed as the LORD God of Israel, which Spake with his mouth unto David my father, and hath with his hand fulfilled it, saying, 16. Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, 'that my name might be therein; but I chose David to be over my people Israel. 17. And 'it was in the heart of David my father to build an house for the name of the LORD God of Israel. 18. And the LORD said unto David my father, Whereas it was in thine heart to build an house unto my name, 'thou diest well that it was in thine heart: 19. Nevertheless, 'thou shalt not build the house, but thy ion that shall come forth out of thy loins, he shall build the house unto my name. 20. And the LORD hath performed his word that he Spake, and I am risen up in the room of David my father, and sit on the throne of Israel, 'as the LORD promised, and have built an house for the name of the LORD God of Israel. 21. And I have set there a place for the ark, wherein is the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt. 9. 12—21. The priests and people appearing in confirmation at the fight, Solomon encourages them. 1. He reminds them that this is the fulfilment of God's promise, Lev. xvi. 6. and a gracious mark of his favour and approbation. The house now being built, the Divine inhabitant comes to take up his residence therein, and Solomon cannot but pray it may be for ever. Note, (1.) If we enter, at any time, the dark cloud of affliction or temptation, let us not be dismayed, for there also God dwelleth. (2.) If we have found, at any time, God's comfortable presence, it cannot but excite us to pray, that he may take up his abode with us continually. 2. He pronounced a solemn benediction on the people, who reverently stood up to receive it. 3. He, with thankful acknowledgments to God, recites the design of his building this house. God had promised to choke the place of his abode, and David his father had planned the future; but God stayed him from proceeding, though he gradually accepted his intentions, and fixed on his son for the glorious work. Now then the promise is accomplished, the fixed abode for God's ark provided, and the literature for ever devoted to the service of their covenant God. Note, (1.) The fulfilment of God's precious promise engages more the tongues of the faithful, than their own unworthy performances. (2.) A good desire is not forgotten of God. 1. a Chom. vi. 12. a. Tam. ix. 5. Pf. xviii. 6. a. Tim. xii. a. Exod. xx. 11. a. Dan. ix. 6. a. Cor. xvi. 1. Exod. xx. 6. a. Sam. vii. a. Cor. xvi. 10. a. Sam. vii. 12. Luke xii. 11. a. Pf. xxii. a. exod. 16. viii. 45. a. Chom. 6. 16. Exod. 1. Adh. xxv. xx. 22. ¶ And 'Solomon stood before the altar of the LORD, in the presence of all the congregation of Israel, and 'spread forth his hands toward heaven: 23. And he said, LORD God of Israel, 'there is no God like thee, in heaven above, or on earth beneath, 'who keepeth covenant and mercy with thy servants, 'that walk before thee with all their heart: 24. Who hath kept with thy servant David my father that thou promised him: thou Spakeeth also with thy mouth, and 'hast fulfilled it with thine hand, as it is this day. 25. Therefore now, LORD God of Israel, keep with thy servant David my father that thou promised him, saying, 'There shall not fail thee a man in my fight, to sit on the throne of Israel; so that thy children take beak to their way, that they walk before me, as thou hast walked before me: 26. And now, O God of Israel, let thy word, I pray thee, be verified, which thou Spakeeth unto thy servant David my father. 27. But 'will God indeed dwell on the earth? behold, 'the heaven, and heaven of hea- vens cannot contain thee, how much less this house that I have built? 28. Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to 'hearken unto the cry and to the prayer: 'thou, which thy servant prayeth before thee to-day: 29. That 'thine eyes may be opened toward this house night and day, 'curs toward the place of which thou hast said, 'My name shall be there: that thou mayst hearken unto the prayer which thy servants shall make towards this place. 30. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this place: and hear thou in heaven thy dwelling-place, and when thou heareth, 'forgive. 31. ¶ If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before 'thine altar in this house: 32. Then hear thou in heaven, and do, and judge thy servants, 'condemning the wicked, to bring his way upon his head, and justifying the righteous, to give him according to his righteousness. 33. ¶ When thy people Israel be smitten down before the enemy, 'because they have sinned against thee, and 'shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house: 34. Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land, which thou gavest unto their fathers. 35. ¶ When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray towards this place, and confess thy name, and turn from their sin, 'when thou afflicteth them: 36. Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, 'that thou reach them the good way wherein they should walk, and give rain upon thy land which thou hast given to thy people for an inheritance. 37. ¶ If there be in the land famine, if there be pestilence, blushing, mildew, locust, or if there be caterpillar; if their enemy besiege them in the land of their cities, whatsoever plague, whatsoever sickness there be; 38. What prayer and supplication soever be made by any man, or by all thy people Israel, 'which shall know every man the plague of his own heart, and spread forth his hands towards this house: 39. Then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest (for thou, ever thou only knowest the hearts of all the children of men) 40. That they may fear thee all the days that they live in the land which thou gavest unto our fathers. 41. Moreover, concerning a stranger that is not of thy people Israel, but 'cometh out of a far country, for thy names sake: 42. (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm) when he shall come and pray towards this house: 43. Hear thou in heaven thy dwelling-place, and do according to all that the stranger calleth to thee for: 'that all the people of the earth may know thy name, to fear thee, as do thy people Israel, and that they may know that this house which I have built, is called by thy name. 44. ¶ If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name: 45. Then hear thou in heaven their prayer and their supplication, and 'maintain their cause. 46. If they sin against thee (for there is no man that sinners not) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; 47. Yet if they shall bethink themselves, in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, 'We have sinned, and have done pervertly, we have committed wickedness; 48. And if 'return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: 49. Then hear thou in heaven their prayer and their supplication in heaven thy dwelling-place, and 'maintain their cause, 50. And forgive thy the people that have finned against thee, and all their transgressions wherein they have transgressed against thee, and "give them compassion before them who carried them captive, that they may have compassion on them: 51. For they be thy people and thine inheritance," which thou broughteth forth out of Egypt, from the midst of the furnace of iron: 52. That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee. 53. For thou distil separate them from among all the people of the earth, to be thine inheritance, as thou spakeeth by the hand of Moses thy servant, when thou broughteth our fathers out of Egypt, O LORD God. Solomon receives from God a gracious visit, such as he had been favoured with at Solomon, probably the same night when the congregation was deposed, and not thirteen years afterwards, as the foregoing were sojourn to intimate: therefore some read, v. 2. The Lord had approved, See. 1. God declares his acceptance of his prayer, and promises to answer it. As he had manifested his presence in his temple, his eye and heart shall be shown upon it, and his ear387. The prayer of all that come thither for help. Nate, God's eyes are now in every place over the righteous, and his ears open to their prayers. 2. He promises him, on his obedience, the establishment of his house and throne, to the latest potterity, v. 4, 5. Nate, They who would secure to their children the entail of God's blessings, must leave them the examples of their fidelity. 3. He warns him of the dreadful consequence of his and the people's, and their potterity's departure and apostasy from God, v. 6—9, which would cause the destruction of his family, the ruin of his kingdom, the demolition of this glorious temple, the contempt of the brethren, and the unarmed rebellion of those that remained on the sins that brought down such defolusing judgments. Thus Solomon and the people were admonished not to pride themselves on their outward privileges, or rest on the glory of the temple, seeing its greatest beauty was the holiness of the worshippers; and that once lost, the fine gold would become dim, and this lofty fabric be laid in the dust. Nate, (1.) If our growth in grace does not correspond with our privileges, our boast of the temple, and the best form of worship, will but delude and destroy us. (2.) Whenever we see or read the defolusing God hath wrought in the earth, we should reflect on the dreadful evil and malignity of sin, and take warning. 10. ¶ And it came to pass at the end of † twenty years, 'when Solomon had built the two houses, the house of the LORD, and the king's house. 11. (Now Hiram the king of Tyre had furnished Solomon with cedar-trees, and fir-trees, and with gold according to all his desire) that then king Solomon gave Hiram twenty cities in the land of Galilee. 12. And Hiram came out from Tyre to see the cities which Solomon had given him, and they pleased him not. 13. And he said, What cities are these which thou hast given me, my brother? And he called them the land of † Cabal unto this day. 14. And Hiram sent to the king Sialcore talents of gold. We have here, 1. The advice of Elisha to his kind hostels at Shunem. He warned her to remove betimes to some neighbouring country, because of the approaching famine; and Philistia being near, she there fixed her abode. Note, (1.) Men's sins provoke God's judgments, and his own unfaithful Israel shall feel the strange heavier than even their idolatrous neighbours. (2.) The prudent man foreshoth the evil and hideeth himself. 2. As soon as the famine was over, the haffed home, and to her grief found her land either frized by the officers for the crown, as forfeited for her leaving the kingdom; or the prelate entrusted with it, refused to give up possession. For want of a friend with the king, which once she thought the should move need, See chap. iv. 13. She is constrained to apply to him herself for redress; and so providence graciously ordered it, that at this very instant he was discounting with Gehazi, Elisha's servant, about his miracles, and this very woman and her son were the fabled, who now opportunity appear to confirm his narrative. Gehazi being still Elisha's servant, shews that this event preceded the cure of Naaman, and the siege of Samaria. Note, (1.) The world is so full of knavery, that it is hard finding a man in whom confidence is to be repelled. (2.) A strange coincidence of events, exactly suited to accomplish our desires, proves often to a demonstration the finger of an overruling Governor. (3.) God can raise us up friends in our difficulties, where we shall expected them. 3. The king having heard from the woman herself the confirmation of Gehazi's report, orders an officer to put her in possession of her estate, and see that every farthing of the profits of it, from the day she left it, be faithfully accounted for. Note, (1.) If the ears of kings are open to the cries of the oppressed, how much more will the King of kings hear their prayers and help them. (2.) The glory of a government is the righteous and impartial administration of justice. 7. ¶ And Elisha came to Damascus; and Ben-hadad the king of Syria was sick, and it was told him, saying, The man of God is come hither. 8. And the king said unto Hazael, "Take a present in thine land, and go meet the man of God, and enquire of the LORD by him, saying, Shall I † recover of this disease? 9. So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels burden, and came and stood before him, and said, 'Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 13. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit, the LORD hath shewed me, that he shall surely die. 14. And he settled his countenance stedfastly, until he was ashamed: and the man of God 'wept. 12. And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dishe their children, and rip up their women with child. 13. And Hazael said, But what, "is thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou shalt be king over Syria. 14. So he departed from Elisha, and came to his master, who said to him, What said Elisha is thee? And he answered, He told me that thou shouldst surely recover. 15. And it came to pails on the morrow, that he took a thick cloth, and dipt it in water, and spread to on his face, so that he died: and Hazael resigned in his stead. What brought Elisha to Damascus is uncertain; what he did there, we are informed. 1. He is contained by Ben-hadad concerning the event of his sickness. The king of Syria no sooner was apprised of his being there, than the report of his former minister weighed more with him than all his idol gods, and he places greater confidence in the prophets of the Lord, than in all the priests of Damascus. With great respect he addresses him, could his prime minister to be his messenger, and orders a magnificent present, as a token of his regard. Note, (1.) Sickness and death pay no compliments to crowned heads. (2.) Many on their death-beds tend to God's unwilling, that, all their lives long, paid little or no regard to them. (3.) The former that lieth sick is usually more solicitous to know, Shall I recover? than to enquire, What shall I do to be saved? 2. Elisha † Page. xxv. † In. Mic. vol. 5, 6. Solomon having now finished all his building, generously makes an offering to Hiram of twenty cities in Galilee, or on the borders of it, 1st. xix. 27. over and above the coarsals subsisting between them, chap. v. not willing to be behind in generosity with the king of Tyre, to whole assistance he was so greatly indebted. Hiram, on viewing these cities, which not being in the list of any particular cities, were yet unoccupied by Israel, finds them not suited to the genius of his mercantile Tyriani, and therefore declines accepting them, calling them Cabal, or leading; which name they afterwards bore, or they were so called when this book was written. No doubt Solomon took care to gratify him with some other pretext, See v. 27, and that not the insignificance of the other, but the unfurnishness of their situation, occasioned Hiram's refusal. Nate, (1.) A generous mind will not chuse to lie under obligations it is in his power to repay. (2.) Various are the sentiments of men: the richest soil hath on charms to him, who delights to plough the main; whilst the lover of the rural scene, with wonder sees the sailor tempt the boisterous waves, and counts the gain too dearly earned amidst the dangers of the deep. 15. ¶ And this is the reason of the levy, which king Solomon raised, for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazan, and Megiddo, and Gezer. 16. For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Cananites that dwelt in the city, and given it for a present unto his daughter, Solomon's wife. 17. And Solomon built Gezer, and Beth-horon the nether, 18. And Baalath, and Tadmor in the wilderness, in the land, 19. And all the cities of those that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon defied to build in Jerusalem, and in Lebanon, and in all the land of his dominion. 20. And all the people that were left of the Amorites, Hitites, Perizates, Hivites, and Jebu- We have here an account of the brahm vessels made for the service of the temple. 1. The workman was a Tyrian by his father's side, but by his mother an Israelian; his to be hoped he followed the herds parent, as children should do, and cleaved to his mother's God. The clay ground near Jordan was well suited for a foundery, and the brats prepared was so immoral: in quantity, as well as the workmen's integrity to tried, that it neither could nor needed be weighed out to them. Note, It is happy to find such trusty servants, in days like these, when honest men are so scarce. 2. The chief work was, (1.) Two pillars wall and high, placed as you entered the porch of the temple, richly adorned with chapters finely wrought; their names were Jachin, he will establish, and Boaz, strength is so him, intimating that though we are weak and feeble, and ready to faint in the worship and service of God, yet our Divine Redeemer will establish his work in our hearts, and help being laid on one mighty to dare, we may confidently expect to receive out of his fulness. These pillars also baptised the stability of God's promise: which they continued faithfully attendant before the porch of his temple, he would continue to bless, preserve, and protect them. (2.) The modern era, so called from the vast quantity of water it contained; it stood on twelve oxen of brats, whose faces looked to the four cardinal points, and their mouths served as cocks to let the water out. This typified the Lord Jesus, whose blood shed for the cleansing his people, flows out to the four corners of the earth, and whoever will may come, and in this fountain opened for sin, wash away every spot of guilt and pollution. (3.) Ten brahm vases, moveable on wheels, stood, five on each side the court, for the conveniency of the priests, to wash themselves, the vessels and sacrifices. Note, They who appear before God made with, not only once but daily, in the Redeemer's blood, that their persons may be accepted, and their sacrifices a favour of a lower smell. (4.) All the necessary utensils, for the service of the altar, were made of brats, shovels, basons, &c. that nothing might be wanting. A concern for God's honour descends to the most minute particulars. 48. And Solomon made all the vessels that pertained unto the house of the LORD: the altar of gold, and the table of gold, whereupon the shew bread was, 49. And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold, 50. And the bowls, and the shuffers, and the basons, and the spoons, and the censers of pure gold; and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, it will, of the temple. 51. So was ended all the work which king Solomon made for the house of the LORD: and Solomon brought in the things which David his father had dedicated; even the silver, and the gold, and the vessels did he put among the treasures of the house of the LORD. We have here Solomon appearing in greater glory on his knees before the altar, than when feared on his ivory throne, and crowned with gold. Having confessed the people with his benediction, he lifts up his heart and hands to God in prayer, that this houle, so gloriously opened, might be for ever diffusing with God's pretence, grace, and merciful regard to those who there should pour out their supplications. 1. Solomon himself began the fervor, and shewed the people the way to the throne of grace, where, on their behalf, he is intercessor for the feasting a blessed intercourse between God and them. He did not think himself too great to how before his Lord, nor was at a loss how to address him; but before the altar, as depending on the blood shed there for the success of his petitions, he spread abroad his hands to heaven, and bent the supplant knee. Note, (1.) Let great men imitate to noble a pattern, nor think it unbecoming them to pray with their housholds; and if their hearts be right as Solomon's with God, though they possess not his wisdom or gifts, they shall not want that spirit of prayer and supplication which will help their infirmities, and reach them how and what to pray for as they ought. (2.) Every prayer which would find acceptance with God, must be preferred through the blood and intercession of Jesus. (3.) Everyone in prayer, whether in word or gesture, may provoke the censure of the careless or the lukewarm; but God will not deplete the hands lifted up to heaven. 2. The prayer of Solomon: [1.] He opens, with ascribing to God the glory due unto his name, acknowledges his transcendent greatness, and his faithfulness in his promises to those who walk before him in simplicity and truth. Note, (1.) To praise God for such mercies, is not only the tribute we owe him, but a comfortable encouragement to our own faith. (2.) They who desire to serve God from their hearts, will find his ears ever open to their prayers. [2.] He supplicates for himself and people the fulfilment of God's promises, with admiration and astonishment at the considerations of God, who, though the heaven, and the heaven of heaven cannot contain him, vouchsafes to visit this inful earth, and to dwell with worms of the dust, v. 27, he prays, that according to the promise made to David, his feet might never fail, or his throne be removed; that God would ever regard this temple, where he had so gloriously manifested his pretence; and that his prayers, and the prayers of the people there pretenced unto him, or offered with their faces turned thitherward, might ever meet an answer of peace. Note, (1.) The word of promise is the ground of prayer. (2.) God shall be considered to dwell on earth, not indeed in temples made with hands, but in the more glorious temple of the believer's heart. (3.) Every accepted prayer must be through him whom the temple be procured, even Jesus Christ, and which the eye of faith is turned to him, we may be assured God will hear and answer us. (4.) Forgiveness of sin is the constant prayer of the enlightened mind, and among the most invaluable blessings it seeks from God. [3.] He instances a variety of circumstances, in which he begs, that God on their humble application would regard them. (1.) In case of an oath in any contested matter, that he would appear for the vindication of the righteous, and the condemnation of the perjured. Note, God is an avenging God, and will not at his tribunal suffer falsehood and wrong to pass with impunity. (2.) In case of national calamities, occasioned by their sins, whether the sword of their enemies, drought, famine, pestilence, or any other plague, on their repentance and return to God, he believes they may be again restored to his favour, delivered from the evil, and inflicted and led in the way of peace. Note, (1.) Sin is the cause of every calamity. (2.) There is no hope of deliverance from suffering, without repentance for sin. (3.) They who through Jesus Christ return humbly to God, he will return to them in mercy. (4.) Thirteenth God teach and uphold us, our repentance would be God, and our relapse sudden. (3.) When a man convinced of the plague of his own heart, v. 38, his natural corruption, or believing sin, in shame and confusion of face, applies for pardon and healing; he begs the Lord, who knoweth the heart, would hear and forgive, and by such goodness engage the sin- ner to love and fear him for ever, v. 40. Note, (1.) Of all plagues, heart-plagues are the world. (2.) No man who truly knows his own heart but must go on, being burdened, and cry, O wretched man that I am. (3.) God trieth our heart, and seeth much more evil in us, than ever we beheld in ourselves. (4.) Nothing engages a sinner's soul towards God, so much as a sense of his pardoning grace. (4.) If a stranger, engaged by the same of Israel's God, joined in supplication before him, Solomon intrasters he may speed alike with the true Israelites themselves, that God may be glorified even among the most different nations, who should be thus convinced of his grace and power, and that none fought his face in vain. (5.) When they went to battle, and in prayer lifted up their hearts to God, and their eyes to his sanctuary, he intrasters they may succeed, and that God would crown them with victory. Note, They who put their life in their hand, have especially need to seek God's care and protection over them. (6.) In the time of their captivity, which their impulses might bring upon them, and when God in anger should sell them into their enemies hands, he intrasters they may not utterly be cast off; but on their penitentiary return, and their prayer towards his holy temple, that he would forgive them, incline their enemies to pity them, and restore them to their desolate heritage. Note, (1.) When our troubles drive us to our knees, they answer the end for which God sends them. (2.) God hath in his hands the hearts of all men, and can turn our bitterest enemies into friends. (3.) He concludes with a general regard in favour of the people, that whatever they should ask of God might be ground them; and pleads, as an argument, the peculiar and endeared relation in which they stood, as separated from all nations, to be a peculiar people, and for whom God had already shewn such wonders of providence and grace. Note, (1.) Our relation to God, as our covenant God, is a prevailing ground of prayer. (2.) Whatever we ask in the name of Jesus, believing, we are sure to receive. 54. And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees, with his hands spread up to heaven. 55. And he stood and blessed all the congregation of Israel, with a loud voice, saying, 56. Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. 57. The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us: 58. That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers. 59. And let these my words wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require: 60. That all the people of the earth may know that the LORD is God, and that there is none else. 61. Let your heart therebe be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day.