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Text:MHC Concise 1 Kings

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Created page with "{{Infobox_Contents | topic_name = Matthew Henry Concise Bible Commentary : 1 Kings | subtopics = Ancient Israel and Judah | opinion_pieces = {{short_opinions}} * Text:EB..."
{{Infobox_Contents |
topic_name = Matthew Henry Concise Bible Commentary : 1 Kings |
subtopics = [[Ancient Israel and Judah]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Kings, The Books of|Easton's Bible Dictionary entry on 1 Kings]] |
}}

Read the book of [[1 Kings]] from the [[Holy Bible|Bible]]

{{chapters}}

[[1 Kings 1|1]]
[[1 Kings 2|2]]
[[1 Kings 3|3]]
[[1 Kings 4|4]]
[[1 Kings 5|5]]
[[1 Kings 6|6]]
[[1 Kings 7|7]]
[[1 Kings 8|8]]
[[1 Kings 9|9]]
[[1 Kings 10|10]]
[[1 Kings 11|11]]
[[1 Kings 12|12]]
[[1 Kings 13|13]]
[[1 Kings 14|14]]
[[1 Kings 15|15]]
[[1 Kings 16|16]]
[[1 Kings 17|17]]
[[1 Kings 18|18]]
[[1 Kings 19|19]]
[[1 Kings 20|20]]
[[1 Kings 21|21]]
[[1 Kings 22|22]]

==Commentary==

[[Text:MHC Concise 1 Kings 1|1]]
[[Text:MHC Concise 1 Kings 2|2]]
[[Text:MHC Concise 1 Kings 3|3]]
[[Text:MHC Concise 1 Kings 4|4]]
[[Text:MHC Concise 1 Kings 5|5]]
[[Text:MHC Concise 1 Kings 6|6]]
[[Text:MHC Concise 1 Kings 7|7]]
[[Text:MHC Concise 1 Kings 8|8]]
[[Text:MHC Concise 1 Kings 9|9]]
[[Text:MHC Concise 1 Kings 10|10]]
[[Text:MHC Concise 1 Kings 11|11]]
[[Text:MHC Concise 1 Kings 12|12]]
[[Text:MHC Concise 1 Kings 13|13]]
[[Text:MHC Concise 1 Kings 14|14]]
[[Text:MHC Concise 1 Kings 15|15]]
[[Text:MHC Concise 1 Kings 16|16]]
[[Text:MHC Concise 1 Kings 17|17]]
[[Text:MHC Concise 1 Kings 18|18]]
[[Text:MHC Concise 1 Kings 19|19]]
[[Text:MHC Concise 1 Kings 20|20]]
[[Text:MHC Concise 1 Kings 21|21]]
[[Text:MHC Concise 1 Kings 22|22]]

{{mhc import}}

'''Commentary on the [[1 Kings|First Book of Kings]]'''

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

'''Chapter''' 1

''Chapter Outline''

[[David]]'s declining age.

(1-4)

Adonijah aspires to the throne.

(5-10)

[[David]] makes [[Solomon]] king.

(11-31)

[[Solomon]] is anointed king, and Adonijah's usurpation stopped.

(32-53)

'''Verses''' 1-4

We have [[David]] sinking under infirmities. He was chastised for his recent sins, and felt the effects of his former toils and hardships.

'''Verses''' 5-10

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

'''Verses''' 11-31

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

'''Verses''' 32-53

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

'''Chapter''' 2

''Chapter Outline''

[[David]]'s dying charge to [[Solomon]].

(1-4)

[[David]]'s charge as to Joab and others.

(5-11)

[[Solomon]] reigns, Adonijah aspiring to the throne is put to death.

(12-25)

[[Text:EBD:Abiathar|Abiathar]] banished, Joab put to death.

(26-34)

Shimei is put to death.

(35-46)

'''Verses''' 1-4

[[David]]'s charge to [[Solomon]] is, to keep the charge of the [[Lord]]. The authority of a dying father is much, but nothing to that of a living [[God]]. [[God]] promised [[David]] that the [[Messiah]] should come from his descendants, and that promise was absolute; but the promise, that there should not fail of them a man on the throne of [[Israel]], was conditional; if he walks before [[God]] in sincerity, with zeal and resolution: in order hereunto, he must take heed to his way. (1Ki 2:5-11)

'''Verses''' 5-11

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

'''Verses''' 12-25

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

'''Verses''' 26-34

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

'''Verses''' 35-46

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

'''Chapter''' 3

''Chapter Outline''

[[Solomon]]'s marriage.

(1-4)

His vision, His [[prayer]] for wisdom.

(5-15)

The judgment of [[Solomon]].

(16-28)

'''Verses''' 1-4

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

'''Verses''' 5-15

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

'''Verses''' 16-28

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

'''Chapter''' 4

''Chapter Outline''

[[Solomon]]'s court.

(1-19)

[[Solomon]]'s dominions, His daily provision.

(20-28)

The wisdom of [[Solomon]].

(29-34)

'''Verses''' 1-19

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

'''Verses''' 20-28

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

'''Verses''' 29-34

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

'''Chapter''' 5

''Chapter Outline''

[[Solomon]]'s agreement with Hiram.

(1-9)

[[Solomon]]'s workmen for the temple.

(10-18)

'''Verses''' 1-9

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

'''Verses''' 10-18

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

'''Chapter''' 6

''Chapter Outline''

The building of [[Solomon]]'s temple.

(1-10)

Promise given concerning the temple.

(11-14)

Particulars respecting the temple.

(15-38)

'''Verses''' 1-10

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

'''Verses''' 11-14

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

'''Verses''' 15-38

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

'''Chapter''' 7

''Chapter Outline''

[[Solomon]]'s buildings.

(1-12)

Furniture of the temple.

(13-47)

Vessels of gold.

(48-51)

'''Verses''' 1-12

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

'''Verses''' 13-47

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

'''Verses''' 48-51

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

'''Chapter''' 8

''Chapter Outline''

The dedication of the temple.

(1-11)

The occasion.

(12-21)

[[Solomon]]'s [[prayer]].

(22-53)

His blessing and exhortation.

(54-61)

[[Solomon]]'s [[peace]]-offerings.

(62-66)

'''Verses''' 1-11

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

'''Verses''' 12-21

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

'''Verses''' 22-53

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

'''Verses''' 54-61

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

'''Verses''' 62-66

[[Solomon]] offered a great sacrifice. He kept the feast of tabernacles, as it seems, after the feast of dedication. Thus should we go home, rejoicing, from holy ordinances, thankful for [[God]]'s Goodness
----

'''Chapter''' 9

''Chapter Outline''

[[God]]'s answer to [[Solomon]].

(1-9)

The presents of [[Solomon]] and Hiram.

(10-14)

[[Solomon]]'s buildings, His trade.

(15-28)

'''Verses''' 1-9

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

'''Verses''' 10-14

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

'''Verses''' 15-28

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

'''Chapter''' 10

''Chapter Outline''

The queen of Sheba's visit to [[Solomon]].

(1-13)

[[Solomon]]'s wealth.

(14-29)

'''Verses''' 1-13

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

'''Verses''' 14-29

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

'''Chapter''' 11

''Chapter Outline''

[[Solomon]]'s wives and concubines, His [[idolatry]].

(1-8)

[[God]]'s anger.

(9-13)

[[Solomon]]'s adversaries.

(14-25)

Jeroboam's promotion.

(26-40)

The [[death]] of [[Solomon]].

(41-43)

'''Verses''' 1-8

There is not a more melancholy and astonishing instance of human depravity in the sacred Scriptures, than that here recorded. [[Solomon]] became a public worshipper of abominable [[idols]]! Probably he by degrees gave way to pride and luxury, and thus lost his relish for true wisdom. Nothing forms in itself a security against the deceitfulness and depravity of the human heart. Nor will old age cure the [[heart]] of any evil propensity. If our sinful passions are not crucified and mortified by the [[grace]] of [[God]], they never will die of themselves, but will last even when opportunities to gratify them are taken away. Let him that thinks he stands, take heed lest he fall. We see how weak we are of ourselves, without the [[grace]] of [[God]]; let us therefore live in constant dependence on that grace. Let us watch and be sober: ours is a dangerous warfare, and in an enemy's country, while our worst foes are the traitors in our own hearts. (1Ki 11:9-13)

'''Verses''' 9-13

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

'''Verses''' 14-25

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

'''Verses''' 26-40

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

'''Verses''' 41-43

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

'''Chapter''' 12

''Chapter Outline''

Rehoboam's accession, The people's petition, His rough answer.

(1-15)

Ten tribes revolt.

(16-24)

Jeroboam's [[idolatry]].

(25-33)

'''Verses''' 1-15

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

'''Verses''' 16-24

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

'''Verses''' 25-33

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

'''Chapter''' 13

''Chapter Outline''

Jeroboam's [[sin]] reproved.

(1-10)

The prophet deceived.

(11-22)

The disobedient prophet is slain, Jeroboam's obstinacy.

(23-34)

'''Verses''' 1-10

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

'''Verses''' 11-22

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

'''Verses''' 23-34

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

'''Chapter''' 14

''Chapter Outline''

Abijah being sick, his mother consults Ahijah.

(1-6)

The destruction of Jeroboam's house.

(7-20)

Rehoboam's wicked reign.

(21-31)

'''Verses''' 1-6

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

'''Verses''' 7-20

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

'''Verses''' 21-31

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

'''Chapter''' 15

''Chapter Outline''

Wicked reign of Abijam, king of [[Judah]].

(1-8)

Good reign of Asa, king of [[Judah]].

(9-24)

The evil reigns of Nadab and Baasha in [[Israel]].

(25-34)

'''Verses''' 1-8

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

'''Verses''' 9-24

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

'''Verses''' 25-34

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

'''Chapter''' 16

''Chapter Outline''

The reigns of Baasha and Elah in [[Israel]].

(1-14)

Reigns of Zimri and Omri in [[Israel]].

(15-28)

[[Text:EBD:Ahab|Ahab]]'s wickedness, Hiel rebuilds [[Jericho]].

(29-34)

'''Verses''' 1-14

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

'''Verses''' 15-28

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

'''Verses''' 29-34

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

'''Chapter''' 17

''Chapter Outline''

[[Elijah]] fed by ravens.

(1-7)

[[Elijah]] sent to Zarephath.

(8-16)

[[Elijah]] raises the widow's son to life.

(17-24)

'''Verses''' 1-7

[[God]] wonderfully suits men to the work he designs them for. The times were fit for an Elijah; an [[Elijah]] was fit for them. The [[Spirit]] of the [[Lord]] knows how to fit men for the occasions. [[Elijah]] let [[Text:EBD:Ahab|Ahab]] know that [[God]] was displeased with the idolaters, and would chastise them by the want of rain, which it was not in the power of the gods they served to bestow. [[Elijah]] was commanded to hide himself. If Providence calls us to solitude and retirement, it becomes us to go: when we cannot be useful, we must be patient; and when we cannot work for [[God]], we must sit still quietly for him. The ravens were appointed to bring him meat, and did so. Let those who have but from hand to mouth, learn to live upon Providence, and [[trust]] it for the bread of the day, in the day. [[God]] could have sent angels to minister to him; but he chose to show that he can serve his own purposes by the meanest creatures, as effectually as by the mightiest. [[Elijah]] seems to have continued thus above a year. The natural supply of water, which came by common providence, failed; but the miraculous supply of food, made sure to him by promise, failed not. If the heavens fail, the earth fails of course; such are all our creature-comforts: we lose them when we most need them, like brooks in summer. But there is a river which makes glad the city of [[God]], that never runs dry, a well of water that springs up to [[eternal life]]. [[Lord]], give us that living water! (1Ki 17:8-16)

'''Verses''' 8-16

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

'''Verses''' 17-24

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

'''Chapter''' 18

''Chapter Outline''

[[Elijah]] sends [[Text:EBD:Ahab|Ahab]] notice of his coming.

(1-16)

[[Elijah]] meets [[Text:EBD:Ahab|Ahab]].

(17-20)

Elijah's trial of the false prophets.

(21-40)

Elijah, by [[prayer]], obtains rain.

(41-46)

'''Verses''' 1-16

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

'''Verses''' 17-20

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

'''Verses''' 21-40

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

'''Verses''' 41-46

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

'''Chapter''' 19

''Chapter Outline''

[[Elijah]] flees to the wilderness.

(1-8)

[[God]] manifests himself to Elijah.

(9-13)

[[God]]'s answer to Elijah.

(14-18)

The call of Elisha.

(19-21)

'''Verses''' 1-8

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

'''Verses''' 9-13

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

'''Verses''' 14-18

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

'''Verses''' 19-21

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

'''Chapter''' 20

''Chapter Outline''

Benhadad besieges Samaria.

(1-11)

Benhadad's defeat.

(12-21)

The Syrians again defeated.

(22-30)

[[Text:EBD:Ahab|Ahab]] makes [[peace]] with Benhadad.

(31-43)

'''Verses''' 1-11

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

'''Verses''' 12-21

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

'''Verses''' 22-30

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

'''Verses''' 31-43

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

'''Chapter''' 21

''Chapter Outline''

[[Text:EBD:Ahab|Ahab]] covets Naboth's vineyard.

(1-4)

Naboth murdered by Jezebel.

(5-16)

[[Elijah]] denounces judgments against [[Text:EBD:Ahab|Ahab]].

(17-29)

'''Verses''' 1-4

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

'''Verses''' 5-16

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

'''Verses''' 17-29

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

'''Chapter''' 22

''Chapter Outline''

Jehoshaphat makes a league with [[Text:EBD:Ahab|Ahab]].

(1-14)

Micaiah predicts the [[death]] of [[Text:EBD:Ahab|Ahab]].

(15-28)

Death of [[Text:EBD:Ahab|Ahab]].

(29-40)

Jehoshaphat's good reign over [[Judah]].

(41-50)

Ahaziah's evil reign over [[Israel]].

(51-53)

'''Verses''' 1-14

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

'''Verses''' 15-28

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

'''Verses''' 29-40

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

'''Verses''' 41-50

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

'''Verses''' 51-53

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

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