1 Kings · Chapter 16

V. 1. Hanani-He was sent to Asa, king of Judah. But the son, who was young and more active, was sent on this longer and more dangerous expedition to Baasha, king of Israel.

Verse 1. Then the word of the Lord came to Jehu] Of this prophet we know nothing but from this circumstance. It appears from 2 Chronicles 16:7-10, that his father Hanani was also a prophet, and suffered imprisonment in consequence of the faithful discharge of his ministry to Asa.

Verse 1. The word of the Lord came to Jehu — This Jehu was a prophet, and the son of a prophet. His father Hanani, who was a prophet before him, was sent to reprove Asa king of Judah for hiring Benhadad king of Syria to assist him against Baasha and for relying on the Syrians, instead of relying on the Lord, 2 Chronicles 16:7. But Jehu, Hanani’s son, who was young and more active, was sent on this longer and more dangerous expedition to Baasha, king of Israel. It appears, he continued long in his usefulness; for we find him reproving Jehoshaphat, above forty years after, and writing the annals of that prince, 2 Chronicles 19:2, and 20:24. The gift of prophecy, thus happily entailed, and descending from the father to the son, was worthy of so much the more honour. It seems there was not wanting a succession of prophets, during the kingdoms of Israel and Judah, as Abarbinel has observed, their names being preserved in the Holy Scriptures.

1. Jehu the son of Hanani — The Hanani here mentioned was, probably, the seer who reproved Asa for seeking help from the king of Syria. 2 Chronicles 16:7. His son Jehu was early called to the same divine work which distinguished his father, and some thirty years after this we find him reproving Jehoshaphat, (2 Chronicles 19:2,) whose acts he afterwards wrote in a book. 1 Kings 19:34. This prophecy (vs. 2-4) is substantially the same as that which Ahijah uttered against Jeroboam, (1 Kings 14:7-11,) and it should be observed that Jehu utters it against the very “king over Israel” whom Ahijah foretold as the instrument raised up by God to “cut off the house of Jeroboam.” 1 Kings 14:14. But that prophecy of Jeroboam’s fate gave Baasha no authority to massacre him and his house; and those bloody deeds exposed him further to the rebukes of Jehu. Verse 7.

V. 2. I made thee-Though that invading the kingdom was from himself, and his own wicked heart; yet the translation of the kingdom from Nadab to Baasha simply considered, was from God, who by his providence disposed of all occasions, and of the hearts of the soldiers and people, so that Baasha should have opportunity of executing God’s judgment upon Nadab; nay, the very act of Baasha, the killing his master Nadab, was an act of divine justice. And if Baasha had done this in obedience to God’s command, and with a single design, to execute God’s vengeance threatened against him, it had been no more a sin, than Jehu’s act in killing his master king Jehoram, upon the same account, 2 Kings 9:24. But Baasha did this, merely to gratify his own pride, or covetousness, or malice, ver. 7.

Verse 2. Made thee prince over my people] That is, in the course of my providence, I suffered thee to become king; for it is impossible that God should make a rebel, a traitor, and a murderer, king over his people, or over any people. God is ever represented in Scripture as doing those things which, in the course of his providence, he permits to be done.

Verse 2. Forasmuch as I exalted thee out of the dust — Probably from a mean family in the tribe of Issachar. Perhaps he was but a common soldier, or some very inferior officer in the army which besieged Gibbethon; but, being bold and daring, he formed a conspiracy against Nadab. The message which this prophet brought to Baasha is much the same with that which Ahijah sent to Jeroboam by his wife. 1st, He reminds him of the great things God had done for him: 2d, He charges him with high crimes and misdemeanours; and, 3d, He fore-tels the same destruction to come upon his family which he himself had been employed to bring on the family of Jeroboam. And made thee prince over my people Israel — But it may be asked, how Baasha’s exaltation to the kingdom can he ascribed to God, when it is manifest he obtained it by his own treachery and cruelty? To this Mr. Poole replies, that “though the manner of invading the kingdom was from himself and his own wicked heart, yet, the translation of the kingdom from Nadab to Baasha, simply considered, was from God, who by his decree and providence ordered it, and disposed of all occasions, and of the hearts of all the soldiers, and the people so, that Baasha should have the opportunity of executing God’s judgment upon Nadab, and such success thereon, as should procure him a present and quiet possession of the kingdom.” So that his accession to the kingdom was from the divine decree; but the form and manner of his accession was from himself, from his own ambition and covetousness, which induced him to kill Nadab; and as it was wicked and cruel, it is therefore charged upon him as a wilful murder, verse 7.

Verse 2. I exalted thee. Baasha was raised from the ranks to regal dignity.

Verse 3. Make thy house like the house of Jeroboam the son of Nebat — This threat was exactly verified; for as Nadab the son of Jeroboam reigned but two years, so Elah the son of Baasha reigned no longer; and as Nadab was killed by the sword, so was Elah: thus remarkable was the similitude between Jeroboam and Baasha, in their lives and in their deaths; in their sons, and in their families. See Bishop Patrick.

V. 7. Came, &c.-The meaning is, the message which came from the Lord to Jehu, ver. 1, &c. was here delivered by the hand, the ministry of Jehu, unto Baasha. Jehu did what God commanded him in this matter, tho’ it was not without apparent hazard to himself.

Verse 7. And because he killed him.] This the Vulgate understands of Jehu the prophet, put to death by Baasha: Obadiah hanc causam occidit eum, hoe est. Jehu filium Hanani prophetam; “On this account he killed him, that is, Jehu the prophet, the son of Hanani.” Some think Baasha is intended, others Jeroboam, and others Nadab the son of Jeroboam. This last is the sentiment of Rab. Sol. Jarchi, and of some good critics. The order is here confused; and the seventh verse should probably be placed between the 4th and 5th.

Verse 7. And also by the hand of the Prophet Jehu — The order of the narrative seems to be here much confused, to restore which Houbigant places this seventh verse before the fifth and sixth. Came the word of the Lord against Baasha — The meaning is, the message which came from the Lord to Jehu, (verses 1-4,) was here delivered by the hand, that is, the ministry of Jehu unto Baasha. Jehu did what God commanded in this matter, though it was not without apparent hazard to himself. And because he killed him — That is, Nadab; who though he be not expressed, is sufficiently understood. But why is he punished for doing God’s work? Because, 1st, Though God appointed that Jeroboam’s family should be cut off, yet he did not give Baasha commission to do it. 2d, Baasha did this not to fulfil God’s will, but his own lusts. See on verse 2.

Ver. 7. Jehu son of Hanani the prophet; the only case I think in which a Father and a son were so favoured.

7. Also — Further reason why the word of the Lord came to Baasha by Jehu. And because he killed him — That is, killed Jeroboam. That assassination (1 Kings 15:27) was a dark and bloody crime, which, though foreseen and foretold by Jehovah, was still wrought by wicked hands. God’s prescience of his act took not from the daring Baasha the guilt of murder; and therefore, besides the oracles of judgment which Jehu uttered in verses 2-4. he also uttered other words of the Lord against Baasha, because he had killed Jeroboam.

V. 8. Two years-One compleat, and part of the other, ver. 10.

Verses 8-10. Began Elah to reign in Tirzah two years — One complete and part of another. Zimri, captain, of half his chariots — Of all his military chariots, and the men belonging to them; the chariots, or carriages for necessary things being put into meaner hands. Conspired against him as he was in Tirzah — While his forces were elsewhere employed, (verse 15,) which gave Zimri advantage to execute his design. Zimri went in and smote him — Here was a speedy execution of the vengeance threatened against him by Jehu.

Ver. 8. Elah reigned two years. Omri his Lieutenant-general, slew his young master while merry with wine—the worst and foulest of crimes. A nation without order and government, liable to be overthrown and oppressed by any popular hero, is in a deplorable condition. Rome fell while her generals were aspiring at the purple. Oh happy England, to have a Senate of Lords and Commons to enact wise laws, and to bring the proudest culprit to the bar.

ELAH’S REIGN, 8-14.

8. Elah — The records of this king are a sad repetition of that of Nadab, the son of Jeroboam. As Nadab ended the first, so did Elah end the second, dynasty of Israelitish kings.

V. 9. Chariots-Of all his military chariots, and the men belonging to them: the chariots for carriage of necessary things, being put into meaner hands. Tirzah-Whilst his forces were elsewhere employed, ver. 15, which gave Zimri advantage to execute his design.

Verse 9. Captain of half his chariots] It is probable that Zimri, and some other who is not here named, were commanders of the cavalry.

Verses 8-10. Began Elah to reign in Tirzah two years — One complete and part of another. Zimri, captain, of half his chariots — Of all his military chariots, and the men belonging to them; the chariots, or carriages for necessary things being put into meaner hands. Conspired against him as he was in Tirzah — While his forces were elsewhere employed, (verse 15,) which gave Zimri advantage to execute his design. Zimri went in and smote him — Here was a speedy execution of the vengeance threatened against him by Jehu.

9. Captain of half his chariots — So, then, this northern kingdom had added to its other sins the transgression of the law forbidding the multiplication of horses, for chariots required their service. The whole cavalry force seems to have been divided into two portions, one or which served the army at the siege of Gibbethon, the other remained near Tirzah, and over it Zimri had command. Drinking himself drunk — Surely it is not well for kings thus to drink wine. Proverbs 31:4. Here we find that Elah was a drunken, licentious profligate, whose very debasement was a temptation for daring hands to take his life.

Verses 8-10. Began Elah to reign in Tirzah two years — One complete and part of another. Zimri, captain, of half his chariots — Of all his military chariots, and the men belonging to them; the chariots, or carriages for necessary things being put into meaner hands. Conspired against him as he was in Tirzah — While his forces were elsewhere employed, (verse 15,) which gave Zimri advantage to execute his design. Zimri went in and smote him — Here was a speedy execution of the vengeance threatened against him by Jehu.

ELAH’S REIGN, 8-14.

8. Elah — The records of this king are a sad repetition of that of Nadab, the son of Jeroboam. As Nadab ended the first, so did Elah end the second, dynasty of Israelitish kings.

V. 11. Kinfolks-Heb. avengers; to whom it belonged to revenge his death.

Verse 11. He slew all the house of Baasha] He endeavoured to exterminate his race, and blot out his memory; and the Jews say, when such a matter is determined, they not only destroy the house of the person himself, but the five neighbouring houses, that the memory of such a person may perish from the earth.

Verses 11-13. He slew all the house of Baasha, &c. — He not only destroyed all that were descended from Baasha, as Baasha had destroyed the families of Jeroboam, but he extended the destruction, and increased it, as Abarbinel speaks, for he killed all that were of kin to Baasha, with all his friends, which Baasha did not when he seized the kingdom from Jeroboam. According to the word of the Lord — Thus fulfilling the divine threatening, but undesignedly by him, and merely for his own ends. In provoking the Lord to anger with their vanities — Idols, called vanities, because they are but imaginary deities, and mere nothings, having no power to do either good or hurt.

ELAH’S REIGN, 8-14.

8. Elah — The records of this king are a sad repetition of that of Nadab, the son of Jeroboam. As Nadab ended the first, so did Elah end the second, dynasty of Israelitish kings.

Verses 11-13. He slew all the house of Baasha, &c. — He not only destroyed all that were descended from Baasha, as Baasha had destroyed the families of Jeroboam, but he extended the destruction, and increased it, as Abarbinel speaks, for he killed all that were of kin to Baasha, with all his friends, which Baasha did not when he seized the kingdom from Jeroboam. According to the word of the Lord — Thus fulfilling the divine threatening, but undesignedly by him, and merely for his own ends. In provoking the Lord to anger with their vanities — Idols, called vanities, because they are but imaginary deities, and mere nothings, having no power to do either good or hurt.

ELAH’S REIGN, 8-14.

8. Elah — The records of this king are a sad repetition of that of Nadab, the son of Jeroboam. As Nadab ended the first, so did Elah end the second, dynasty of Israelitish kings.

V. 13. Vanities-Idols called vanities; because they are but imaginary deities, and mere nothings; having no power to do either good or hurt.

Verse 13. For all the sins of Baasha] We see why it was that God permitted such judgments to fall on this family. Baasha was a grievous offender, and so also was his son Elah; and they caused the people to sin; and they provoked God to anger by their idolatries.

Verses 11-13. He slew all the house of Baasha, &c. — He not only destroyed all that were descended from Baasha, as Baasha had destroyed the families of Jeroboam, but he extended the destruction, and increased it, as Abarbinel speaks, for he killed all that were of kin to Baasha, with all his friends, which Baasha did not when he seized the kingdom from Jeroboam. According to the word of the Lord — Thus fulfilling the divine threatening, but undesignedly by him, and merely for his own ends. In provoking the Lord to anger with their vanities — Idols, called vanities, because they are but imaginary deities, and mere nothings, having no power to do either good or hurt.

ELAH’S REIGN, 8-14.

8. Elah — The records of this king are a sad repetition of that of Nadab, the son of Jeroboam. As Nadab ended the first, so did Elah end the second, dynasty of Israelitish kings.

ELAH’S REIGN, 8-14.

8. Elah — The records of this king are a sad repetition of that of Nadab, the son of Jeroboam. As Nadab ended the first, so did Elah end the second, dynasty of Israelitish kings.

V. 15. Gibbethon-Which had been besieged before, but, it seems, was then relieved, or afterwards recovered by the Philistines; taking the advantage of the disorders and contentions which were among their enemies.

Verse 15. The people were encamped against Gibbethon] It appears that, at this time, the Israelites had war with the Philistines, and were now besieging Gibbethon, one of their cities. This army, hearing that Zimri had rebelled and killed Elah, made Omri, their general, king, who immediately raised the siege of Gibbethon, and went to attack Zimri in the royal city of Tirzah; who, finding his affairs desperate, chose rather to consume himself in his palace than to fall into the hands of his enemies.

Verses 15-17. The people were encamped against Gibbethon — Which had been besieged many years before, but, it seems, was then relieved or afterward recovered by the Philistines, while the Israelites were in a distracted condition through civil broils and contentions. It was, however, now again invested. The people heard say, Zimri has conspired, &c. — Notice was soon brought to the camp that Zimri had slain their king, and set up himself in Tirzah, the royal city; whereupon they chose Omri king in the camp, that they might, without delay, avenge the death of Elah upon Zimri. Thus proud aspiring men ruin one another, and involve others in ruin. Omri went up from Gibbethon — The siege of which was instantly quitted. And all Israel with him — All the army that were at the siege.

ZIMRI’S REIGN, 15-20.

15. Zimri… seven days — This is the shortest reign on record. Short lived are the glories bought by bloody hands. In this case divine vengeance followed so speedily that there needed no prophet to utter it in word. The people… encamped against Gibbethon — This siege, begun by Nadab, was continued still. Compare 1 Kings 15:27. Evidently the possession of that city was much desired by the kings of Israel.

Verses 15-17. The people were encamped against Gibbethon — Which had been besieged many years before, but, it seems, was then relieved or afterward recovered by the Philistines, while the Israelites were in a distracted condition through civil broils and contentions. It was, however, now again invested. The people heard say, Zimri has conspired, &c. — Notice was soon brought to the camp that Zimri had slain their king, and set up himself in Tirzah, the royal city; whereupon they chose Omri king in the camp, that they might, without delay, avenge the death of Elah upon Zimri. Thus proud aspiring men ruin one another, and involve others in ruin. Omri went up from Gibbethon — The siege of which was instantly quitted. And all Israel with him — All the army that were at the siege.

16. And the people… all Israel — Meaning all the men of Israel who were then present with Omri. Here it is equivalent to the army encamped before Gibbethon. Made Omri… king — The people preferred the captain of the host to the captain of the chariots.

Verses 15-17. The people were encamped against Gibbethon — Which had been besieged many years before, but, it seems, was then relieved or afterward recovered by the Philistines, while the Israelites were in a distracted condition through civil broils and contentions. It was, however, now again invested. The people heard say, Zimri has conspired, &c. — Notice was soon brought to the camp that Zimri had slain their king, and set up himself in Tirzah, the royal city; whereupon they chose Omri king in the camp, that they might, without delay, avenge the death of Elah upon Zimri. Thus proud aspiring men ruin one another, and involve others in ruin. Omri went up from Gibbethon — The siege of which was instantly quitted. And all Israel with him — All the army that were at the siege.

17. Besieged Tirzah — They raised the siege of Gibbethon and attacked the seditious Israelites, deeming it better to punish treason and assassination at home than to continue the tedious war with the Philistines.

Verse 18. When Zimri saw that the city was taken — Tirzah, though a beautiful city, it seems, was not fortified; so that Omri soon made himself master of it, and forced Zimri into the palace; which, as he was unable to defend, and yet unwilling to surrender it, he burned, and himself in it: grudging that his rival should ever enjoy so sumptuous a palace, and fearing that if he fell into the hands of his enemies, either alive or dead, he should be ignominiously treated. See to what desperate practices men’s wickedness sometimes brings them, and how it hurries them to their own ruin! See the disposition of incendiaries, who set palaces and kingdoms on fire, though they are themselves in danger of perishing in the flame!

18. Palace of the king’s house — Rather, as Gesenius explains it, “Fortress of the king’s house; the innermost part, as the highest and strongest — the citadel. J.D. Michaelis, and after him most modern interpreters, here translate it the women’s apartment; but there is no trace of this in the ancient interpreters, nor is there any reason for departing from the simple explanation given above.” Burnt the king’s house over him with fire — As Saracus, or Sardanapalus, is said to have done, when besieged in a similar way at Nineveh.

V. 19. For his sins-This befell him for his sins. In walking, &c.-This he might do, either before his reign, in the whole course of his life, which is justly charged upon him, because of his impenitency: or during his short reign; in which, he had time enough to publish his intentions, about the worship of the calves; or to sacrifice to them, for his good success.

Verse 19. For his sins which he sinned — Though he lived but a very short time after he usurped the crown, yet he gave sufficient demonstration of his resolution to continue the idolatry of Jeroboam; and therefore he was abandoned by God. Add to this, the whole course of his life seems to have been wicked, and this is justly charged upon him because of his impenitency.

ZIMRI’S REIGN, 15-20.

15. Zimri… seven days — This is the shortest reign on record. Short lived are the glories bought by bloody hands. In this case divine vengeance followed so speedily that there needed no prophet to utter it in word. The people… encamped against Gibbethon — This siege, begun by Nadab, was continued still. Compare 1 Kings 15:27. Evidently the possession of that city was much desired by the kings of Israel.

20. His treason that he wrought — Literally, his conspiracy which he conspired.

V. 21. Were divided-Fell into a civil war: yet neither this, nor any other of God’s dreadful judgments could win them to repentance.

Verse 21. Divided into two parts] Why this division took place we cannot tell; the people appear to have been for Tibni, the army for Omri; and the latter prevailed.

Verse 21. Then were the people of Israel divided into two parts — Which contended, and went to war with each other about the person that should reign over them. For when it is said, (verse 16,) all Israel made Omri king, the meaning is, only the whole army, and such as attended them. Half of the people followed Tibni — These, it is probable, did not like to have a king imposed upon them by the soldiery: and Tibni had as good a title as the other, being also a valiant man, and the person, perhaps, who succeeded Zimri, in his command, as captain of half the king’s chariots. The contest between him and Omri lasted some years, and, it is likely, cost much blood on both sides. But neither this civil war, nor any other of God’s dreadful judgments, could bring them to repentance, which is an evidence of their prodigious impiety and incorrigibleness, and how ripe they were for ruin.

INTERREGNUM OF FOUR YEARS, 21-22.

In these two verses we have the spectacle of the northern kingdom existing for some four years in a state of civil war, with two contending chieftains struggling to gain the vacant throne. Bitterly do the seceding tribes reap the fruits of evil sowing; for not only are they given over to idolatry, but from this record appear half swallowed up in anarchy.

21. Tibni the son of Ginath — He was probably set up by the people of Tirzah, which was besieged by Omri. There was a class of people that did not wish a king set up and maintained by a military despotism. According to the Septuagint, Tibni was assisted by his brother Joram, and both died at that time.

V. 22. Prevailed-Partly, because they had the army on their side; and principally, by the appointment of God, giving up the Israelites to him who was much the worst, ver. 25,26. Died-A violent death, in the battle: but not till after a struggle of some years. But why in all these confusions of the kingdom of Israel, did they never think of returning to the house of David? Probably because the kings of Judah assumed a more absolute power than the kings of Israel. It was the heaviness of the yoke that they complained of, when they first revolted from the house of David. And it is not unlikely, the dread of that made them averse to it ever after.

Verse 22. But the people that followed Omri prevailed — Partly because they had the army on their side; and principally by the appointment of God, giving up the Israelites to him who was much the worse man, verses 25,

26. So Tibni died — A violent death, it seems, in battle: and doubtless many of the people died with him. But why, inquires Sir Walter Raleigh, (see his History of the World, 50:2, c. 19, § 6,) in all these confusions, and revolutions of the kingdom of Israel, did they never think of returning to the house of David? Probably, observes he, because the kings of Judah assumed a more absolute power over their subjects than the kings of Israel. It was the heaviness of the yoke which they complained of, when they first revolted from the house of David. And it is not unlikely but the dread of that made them averse to it ever after.

22. So Tibni died — The record is so brief as to leave it doubtful whether he died naturally or by violence.

V. 23. Twelve years-That is, and he reigned twelve years, not from this thirty-first year of Asa, for he died in his thirty-eighth year, ver. 29, but from the beginning of his reign, which was in Asa’s twenty-seventh year, ver. 15,16. So he reigned four years in a state of war with Tibni, and eight years peaceably.

Verse 23. In the thirty and first year of Asa] There must be a mistake here in the number thirty-one; for, in ver. 10 and 15, {1 Kings 16:10, 15} it is said that Zimri slew his master, and began to reign in the twenty-seventh year of Asa; and as Zimri reigned only seven days, and Omri immediately succeeded him, this could not be in the thirty-first, but in the twenty-seventh year of Asa, as related above. Rab. Sol. Jarchi reconciles the two places thus: “The division of the kingdom between Tibni and Omri began in the twenty-seventh year of Asa; this division lasted five years, during which Omri had but a share of the kingdom. Tibni dying, Omri came into the possession of the whole kingdom, which he held seven years; this was in the thirty-first year of Asa. Seven years he reigned alone; five years he reigned over part of Israel; twelve years in the whole. The two dates, the twenty-seventh and thirty-first of Asa, answering, the first to the beginning of the division, the second to the sole reign of Omri.” Jarchi quotes Sedar Olam for this solution.

Verse 23. Began Omri to reign — twelve years — That is, and he reigned twelve years: not from this thirty-first year of Asa, for he died in his thirty-eighth year, (verse 29,) but from the beginning of his reign, which was in Asa’s twenty-seventh year, verses 15, 16. So he reigned four years in a state of war with Tibni, and eight peaceably.

OMRI’S REIGN, 23-28.

23. Twelve years — Six at Tirzah and six at Samaria. With Omri began the third dynasty in the history of the kingdom of Israel; and from hints given in other parts of Scripture, and from the recently discovered inscription of Mesha, king of Moab, we infer that his reign was filled with many important events which our narrator passes over in utter silence. From 1 Kings 20:34, we infer that he had wars with Ben-hadad of Damascus, in which he lost some cities of his kingdom, perhaps Ramoth in Gilead among others. (Compare 1 Kings 22:3.) The prophet Micah (Micah 6:16,) speaks of the statutes of Omri — probably commands for the people to observe his idolatrous worship, contrary to the statutes of Jehovah. And in the inscription above mentioned (on which see note 2 Kings 3:4) the name of Omri occurs several times. “Omri was king of Israel, and he afflicted Moab many days.” “Omri held possession of the land of Medeba.” He may have oppressed Moab while captain of the host of Israel (verse 16) under Baasha or Elah.

V. 24. Two talents-Two talents is something more than seven hundred pounds.

Verse 24. He bought the hill Samaria of Shemer] This should be read, “He bought the hill of Shomeron from Shomer, and called it Shomeron, (i.e., Little Shomer,) after the name of Shomer, owner of the hill.” At first the kings of Israel dwelt at Shechem, and then at Tirzah; but this place having suffered much in the civil broils, and the place having been burnt down by Zimri, Omri purposed to found a new city, to which he might transfer the seat of government. He fixed on a hill that belonged to a person of the name of Shomer; and bought it from him for two talents of silver, about £707 3s. 9d. Though this was a large sum in those days, yet we cannot suppose that the hill was very large which was purchased for so little; and probably no other building upon it than Shomer’s house, if indeed he had one there. Shomeron, or, as it is corruptly written, Samaria, is situated in the midst of the tribe of Ephraim, not very far from the coast of the Mediterranean Sea, and about midway between Dan and Beer-sheba: thus Samaria became the capital of the ten tribes, the metropolis of the kingdom of Israel, and the residence of its kings. The kings of Israel adorned and fortified it; Ahab built a house of ivory in it, 1 Kings 22:39; the kings of Syria had magazines or storehouses in it, for the purpose of commerce; see 1 Kings 20:34. And it appears to have been a place of considerable importance and great strength.

Samaria endured several sieges; Ben-hadad king of Syria, besieged it twice, 1 Kings 20:1, &c.; and it cost Shalmaneser a siege of three years to reduce it, 2 Kings 17:6, &c. After the death of Alexander the Great, it became the property of the kings of Egypt; but Antiochus the Great took it from the Egyptians; and it continued in the possession of the kings of Syria till the Asmoneans took and razed it to the very foundation. Gabinius, pro-consul of Syria, partially rebuilt it, and called it Gabiniana. Herod the Great restored it to its ancient splendour, and placed in it a colony of six thousand men, and gave it the name of Sebaste, in honour of Augustus. It is now a place of little consequence.

Verse 24. He bought the hill Samaria of Shemer — Where he built the noted city of that name, which ever after was the royal city of the kings of Israel, the palace of Tirzah being burned. This city, in process of time, became so considerable, that it gave name to the middle part of Canaan, which lay between Galilee on the north, and Judea on the south, and to the inhabitants of that country, who were called Samaritans. For two talents of silver — Something more than seven hundred pounds sterling. “Perhaps,” says Henry, “Shemer let him have the ground cheaper, on condition that it should be called after his name: for it was called Samaria, or Shemeren, as it is in the Hebrew, from Shemer, the former owner of the land.” Thus the kings of Israel often changed the seat of their government, which was Shechem first then Tirzah, now Samaria. But the kings of Judah were constant to Jerusalem, the city of God.

Ver. 24. Samaria. The fortifications being ovallar, gave it the appearance of a royal crown.

24. Samaria — “As Constantine’s sagacity is fixed by his choice of Constantinople, so is that of Omri by his choice of Samaria. It was the only great city of Palestine created by the sovereigns. All the others had been already consecrated by patriarchal tradition or previous possession. But Samaria was the choice of Omri alone, and in Assyrian inscriptions it bears the name of Beth-Khumri — the house, or palace, of Omri. Six miles from Shechem, in the same well-watered valley, here opening into a wide basin, rises an oblong hill, with steep yet accessible sides, and a long level top. This was the mountain of Samaria, or, as it is called in the original, Shomeron, so named after its owner Shemer, who there lived in state, and who sold it to the king for the great sum of two talents of silver. [About $3,320.] It combined in a union not elsewhere found in Palestine, strength, beauty, and fertility. It commanded a full view of the sea and the plain of Sharon on the one hand, and of the vale of Shechem on the other. The town sloped down from the summit of the bill; a broad wall with a terraced top ran round it. 2 Kings 6:26, 30. Outside the gate lived a colony of unhappy lepers, (2 Kings 7:3,) such as are still to be seen under the walls of Jerusalem. In front of the gates was a wide, open space, or threshingfloor, where the kings of Samaria sat on great occasions. 1 Kings 22:10. The inferior houses were built of white brick, with rafters of sycamore; the grander, of hewn stone and cedar. Isaiah 9:9, 10. It stood amidst a circle of hills, commanding a view of its streets and slopes, itself the crown and glory of the whole scene. Isaiah 28:1. Its soft, rounded, oblong platform was, as it were, a vast luxurious couch, in which its nobles rested securely, propped and cushioned up on both sides, as in the cherished corner of a rich divan.” — Stanley. It continued to be the capital city of the northern kingdom, and sustained many sieges, until Shalmaneser carried away Israel into Assyrian captivity. 2 Kings 17:6.

Verse 25. Did worse than all-before him] Omri was, 1. An idolater in principle; 2. An idolater in practice; 3. He led the people to idolatry by precept and example; and, which was that in which he did worse than all before him, 4. He made statutes in favour of idolatry, and obliged the people by law to commit it. See Micah 6:16, where this seems to be intended: For the statutes of Omri are kept, and all the works of the house of Ahab.

Verse 25. Omri wrought evil in the sight of the Lord — He rendered himself infamous for his wickedness. And did worse than all that were before him — Not only walking in the way of Jeroboam, in worshipping the calves, but, as is likely, introducing other idolatries, which his son Ahab established among them. Or, perhaps, he compelled the people to worship the calves, and by severe laws restrained them from going up to Jerusalem, which laws some think are intended by the statutes of Omri, Micah 6:16. Though he was brought to the throne with much difficulty, and providence had remarkably favoured him in his advancement, yet, he was more profane, or more superstitions, and a greater persecutor, than any prince that had preceded him, either of the house of Jeroboam or that of Baasha. He went further than any of them had done in establishing iniquity by a law, and forcing his subjects to comply with him in it.

25. Did worse than all that were before him — Worse than Jeroboam, Nadab, Baasha, and Elah. “He went further than they had done,” says Henry, “in establishing iniquity by law, and forcing his subjects to comply with him in it; for we read, Micah 6:16, of the ‘statutes of Omri,’ the keeping of which made Israel a desolation.” “We cannot doubt,” remarks Kitto, “that these statutes of Omri were measures adopted for more completely isolating the people of Israel from the services of the house of the Lord at Jerusalem, and of perpetuating — perhaps increasing — their idolatrous practices.”

THE BEGINNING OF AHAB’S REIGN, 29-34.

Critics have not failed to notice that with the beginning of Ahab’s reign commences a new epoch in the history of Israel: new, not so much in the more flagrant forms of wickedness that manifest themselves, as in the relative importance of the kingdom of Israel during the reigns of Ahab, Ahaziah, and Jehoram. With the exception of Jeroboam the reigns of Ahab’s predecessors are very briefly noticed, occupying but parts of two chapters; but the incidents of the three following reigns, embracing a period of about thirty-five years, extend from this passage to the tenth chapter of 2 Kings. During this period the kingdom of Judah receives comparatively little notice, and then only as an ally of the northern kingdom, which stands out predominantly as the mightiest ruling power in the land. During this period appeared those greatest, sternest, most mysterious of prophets, Elijah and Elisha, whose lives and acts, with strange romantic blendings, present on the one hand the fierce vindictiveness of the theocratic spirit towards sin, and on the other the tender and shrinking humanity which shows them up as men of like passions with ourselves. By means of Jezebel, the Zidonian princess, Phenician idolatry is introduced and sanctioned in the kingdom, and Baal’s prophets are multiplied by hundreds. Wars, attended with varying fortunes, are carried on with several hostile kingdoms, while within the land the few pious weep in desolate sadness, and hide themselves in caves and dens of the earth.

V. 26. Did worse-Perhaps he made severer laws concerning the calf worship; whence we read of the statutes of Omri, Micah 6:16.

OMRI’S REIGN, 23-28.

23. Twelve years — Six at Tirzah and six at Samaria. With Omri began the third dynasty in the history of the kingdom of Israel; and from hints given in other parts of Scripture, and from the recently discovered inscription of Mesha, king of Moab, we infer that his reign was filled with many important events which our narrator passes over in utter silence. From 1 Kings 20:34, we infer that he had wars with Ben-hadad of Damascus, in which he lost some cities of his kingdom, perhaps Ramoth in Gilead among others. (Compare 1 Kings 22:3.) The prophet Micah (Micah 6:16,) speaks of the statutes of Omri — probably commands for the people to observe his idolatrous worship, contrary to the statutes of Jehovah. And in the inscription above mentioned (on which see note 2 Kings 3:4) the name of Omri occurs several times. “Omri was king of Israel, and he afflicted Moab many days.” “Omri held possession of the land of Medeba.” He may have oppressed Moab while captain of the host of Israel (verse 16) under Baasha or Elah.

OMRI’S REIGN, 23-28.

23. Twelve years — Six at Tirzah and six at Samaria. With Omri began the third dynasty in the history of the kingdom of Israel; and from hints given in other parts of Scripture, and from the recently discovered inscription of Mesha, king of Moab, we infer that his reign was filled with many important events which our narrator passes over in utter silence. From 1 Kings 20:34, we infer that he had wars with Ben-hadad of Damascus, in which he lost some cities of his kingdom, perhaps Ramoth in Gilead among others. (Compare 1 Kings 22:3.) The prophet Micah (Micah 6:16,) speaks of the statutes of Omri — probably commands for the people to observe his idolatrous worship, contrary to the statutes of Jehovah. And in the inscription above mentioned (on which see note 2 Kings 3:4) the name of Omri occurs several times. “Omri was king of Israel, and he afflicted Moab many days.” “Omri held possession of the land of Medeba.” He may have oppressed Moab while captain of the host of Israel (verse 16) under Baasha or Elah.

Verse 28. So Omri slept with his fathers — He died in his bed, as Jeroboam and Baasha had done; but like them, left it to his posterity to fill up the measure, and then pay off the scores of his iniquity.

OMRI’S REIGN, 23-28.

23. Twelve years — Six at Tirzah and six at Samaria. With Omri began the third dynasty in the history of the kingdom of Israel; and from hints given in other parts of Scripture, and from the recently discovered inscription of Mesha, king of Moab, we infer that his reign was filled with many important events which our narrator passes over in utter silence. From 1 Kings 20:34, we infer that he had wars with Ben-hadad of Damascus, in which he lost some cities of his kingdom, perhaps Ramoth in Gilead among others. (Compare 1 Kings 22:3.) The prophet Micah (Micah 6:16,) speaks of the statutes of Omri — probably commands for the people to observe his idolatrous worship, contrary to the statutes of Jehovah. And in the inscription above mentioned (on which see note 2 Kings 3:4) the name of Omri occurs several times. “Omri was king of Israel, and he afflicted Moab many days.” “Omri held possession of the land of Medeba.” He may have oppressed Moab while captain of the host of Israel (verse 16) under Baasha or Elah.

Verses 29-31. In the thirty and eighth year of Asa, &c. — Asa saw six kings of Israel buried, while Judah flourished under him, the length of whose reign was doubtless a great advantage to them. Began Ahab the son of Omri to reign — Of whom we have more particulars recorded than of any of the other kings of Israel, and almost all of an infamous nature. For he did evil above all that were before him — He exceeded all his predecessors in wickedness, and reigned over Israel twenty-two years — Long enough to do a deal of mischief. He had seen the ruin of other wicked kings and their families; yet, instead of taking warning, his heart was hardened and enraged against God. As if it had been a light thing for him to walk in the sins of Jeroboam — To break the second commandment, by worshipping God through the medium of images of Jeroboam’s invention; as if that sin had not been heinous enough to express his contempt of God; as if he thought it below his genius and dignity to content himself with so vulgar a fault; he would set aside the first commandment too, by avowedly introducing other gods, the gods of his heathenish and idolatrous wife Jezebel. But the Hebrew, lqnh yhyw, vajehi hanakel, is more properly rendered, was it a light thing, &c., that is, was this but a small sin, that therefore he needed to add more abominations? the question, as is usual among the Hebrews, implying a strong denial, and intimating that this was no small sin, but a great crime, and might have satisfied his wicked mind, without any additions. He took to wife Jezebel — A woman infamous for her idolatries, cruelties, sorceries, and abominations of all kinds. The daughter of Ethbaal — Called Ithobalus, or Itobalus in heathen writers. So she was of a heathenish and idolatrous race, such as the kings and people of Israel were expressly forbidden to marry. And went and served Baal — The idol which the Sidonians worshipped, which some think to have been Hercules. But the word in Hebrew signifies lord, and in the plural lords, and was a name common to all false gods. And this idolatry was much worse than that of the calves; because in the calves they intended to worship the true God, through such images and representations, but in these, false gods or devils.

Verses 29-31. In the thirty and eighth year of Asa, &c. — Asa saw six kings of Israel buried, while Judah flourished under him, the length of whose reign was doubtless a great advantage to them. Began Ahab the son of Omri to reign — Of whom we have more particulars recorded than of any of the other kings of Israel, and almost all of an infamous nature. For he did evil above all that were before him — He exceeded all his predecessors in wickedness, and reigned over Israel twenty-two years — Long enough to do a deal of mischief. He had seen the ruin of other wicked kings and their families; yet, instead of taking warning, his heart was hardened and enraged against God. As if it had been a light thing for him to walk in the sins of Jeroboam — To break the second commandment, by worshipping God through the medium of images of Jeroboam’s invention; as if that sin had not been heinous enough to express his contempt of God; as if he thought it below his genius and dignity to content himself with so vulgar a fault; he would set aside the first commandment too, by avowedly introducing other gods, the gods of his heathenish and idolatrous wife Jezebel. But the Hebrew, lqnh yhyw, vajehi hanakel, is more properly rendered, was it a light thing, &c., that is, was this but a small sin, that therefore he needed to add more abominations? the question, as is usual among the Hebrews, implying a strong denial, and intimating that this was no small sin, but a great crime, and might have satisfied his wicked mind, without any additions. He took to wife Jezebel — A woman infamous for her idolatries, cruelties, sorceries, and abominations of all kinds. The daughter of Ethbaal — Called Ithobalus, or Itobalus in heathen writers. So she was of a heathenish and idolatrous race, such as the kings and people of Israel were expressly forbidden to marry. And went and served Baal — The idol which the Sidonians worshipped, which some think to have been Hercules. But the word in Hebrew signifies lord, and in the plural lords, and was a name common to all false gods. And this idolatry was much worse than that of the calves; because in the calves they intended to worship the true God, through such images and representations, but in these, false gods or devils.

30. Above all that were before him — He even went beyond the hitherto unparalleled wickedness of Omri, his father.

V. 31. A light thing-The Hebrew runs, was it a light thing, &c, that is, was this but a small sin, that therefore he needed to add more abominations? Where the question, as is usual among the Hebrews, implies a strong denial; and intimates, that this was no small sin, but a great crime; and might have satisfied his wicked mind, without any additions. Jezebel-A woman infamous for her idolatry, and cruelty, and sorcery, and filthiness. Eth-baal-Called Ithbalus, or Itobalus in heathen writers. So she was of an heathenish and idolatrous race. Such as the kings and people of Israel were expressly forbidden to marry. Baal-The idol which the Sidonians worshipped, which is thought to be Hercules. And this idolatry was much worse than that of the calves; because in the calves they worshipped the true God; but in these, false gods or devils.

Verse 31. He took to wife Jezebel] This was the head and chief of his offending; he took to wife, not only a heathen, but one whose hostility to the true religion was well known, and carried to the utmost extent. 1. She was the idolatrous daughter of an idolatrous king; 2. She practised it openly; 3. She not only countenanced it in others, but protected it, and gave its partisans honours and rewards; 4. She used every means to persecute the true religion; 5. She was hideously cruel, and put to death the prophets and priests of God; 6. And all this she did with the most zealous perseverance and relentless cruelty.

Notwithstanding Ahab had built a temple, and made an altar for Baal, and set up the worship of Asherah, the Sidonian Venus, which we, 1 Kings 16:33, have transformed into a grove; yet so well known was the hostility of Jezebel to all good, that his marrying her was esteemed the highest pitch of vice, and an act the most provoking to God, and destructive to the prosperity of the kingdom.

Verses 29-31. In the thirty and eighth year of Asa, &c. — Asa saw six kings of Israel buried, while Judah flourished under him, the length of whose reign was doubtless a great advantage to them. Began Ahab the son of Omri to reign — Of whom we have more particulars recorded than of any of the other kings of Israel, and almost all of an infamous nature. For he did evil above all that were before him — He exceeded all his predecessors in wickedness, and reigned over Israel twenty-two years — Long enough to do a deal of mischief. He had seen the ruin of other wicked kings and their families; yet, instead of taking warning, his heart was hardened and enraged against God. As if it had been a light thing for him to walk in the sins of Jeroboam — To break the second commandment, by worshipping God through the medium of images of Jeroboam’s invention; as if that sin had not been heinous enough to express his contempt of God; as if he thought it below his genius and dignity to content himself with so vulgar a fault; he would set aside the first commandment too, by avowedly introducing other gods, the gods of his heathenish and idolatrous wife Jezebel. But the Hebrew, lqnh yhyw, vajehi hanakel, is more properly rendered, was it a light thing, &c., that is, was this but a small sin, that therefore he needed to add more abominations? the question, as is usual among the Hebrews, implying a strong denial, and intimating that this was no small sin, but a great crime, and might have satisfied his wicked mind, without any additions. He took to wife Jezebel — A woman infamous for her idolatries, cruelties, sorceries, and abominations of all kinds. The daughter of Ethbaal — Called Ithobalus, or Itobalus in heathen writers. So she was of a heathenish and idolatrous race, such as the kings and people of Israel were expressly forbidden to marry. And went and served Baal — The idol which the Sidonians worshipped, which some think to have been Hercules. But the word in Hebrew signifies lord, and in the plural lords, and was a name common to all false gods. And this idolatry was much worse than that of the calves; because in the calves they intended to worship the true God, through such images and representations, but in these, false gods or devils.

31. As if… a light thing… to walk in the sins of Jeroboam — With him “it was nothing to break the second commandment by image-worship; he would set aside the first also by introducing other gods; his little finger should fall heavier upon God’s ordinances than Jeroboam’s loins.” — Henry. Jezebel — From which name comes the modern Isabella. This is the first recorded instance of an Israelitish king choosing his chief with from among the Canaanites, and her marriage with Ahab has well been called a turning point in the history of Israel. Her character, as portrayed in the following chapters, is an embodiment of all that is most awful and terrible in the Clytemnestra of the Greek tragedians, and in the Lady Macbeth of Shakspeare. Ethbaal — Probably identical with Eithobalus, priest of Astarte, of whom Menander, the Ephesian, speaks in Josephus, Apion 1:18. He assassinated Pheles, the reigning king, usurped the throne, and reigned thirty-two years. His position as priest of Astarte, whose worship was similar to that of Baal, may serve to explain the zeal which his daughter showed in introducing Phenician idolatry into the kingdom of Israel. Zidonians — This term seems to have been used among the Hebrews with as much latitude as was the term Phenicians among the Greeks. According to 1 Kings 5:6, Hiram, king of Tyre, controls the Zidonian workmen, and Josephus calls Ethbaal king of the Tyrians and Zidonians. It is probable that both Tyre and Zidon, with the adjacent towns, were often under one government. Served Baal — As Solomon’s heathen wives turned his heart after strange gods, (1 Kings 11:4,) so Ahab’s marriage with Jezebel leads him into Baal-worship. Baal was the chief male divinity among the Phenicians, as Ashtoreth was their female divinity. See on Judges 2:13.

Verses 32, 33. And he reared up an altar for Baal — On which to offer sacrifices to him, whereby they acknowledged their dependance upon him, and sought his favour. In the house of Baal which he had built in Samaria — The royal city, for the convenience of his worship. Because the temple of God was in Jerusalem, the royal city in the other kingdom, he would have Baal’s temple in Samaria, that, being near him, he might the more frequently attend it, protect, and put honour upon it. And Ahab made a grove — Another piece of idolatry which God had expressly prohibited, Deuteronomy 7:5. He either made a natural one by planting shady trees there; or, if he thought these would be too long in growing, an artificial one in imitation thereof: somewhat that answered the intention of a grove, which was to conceal, and so to countenance the abominable impurities that were practised in the filthy worship of Baal. He that doth evil hates the light. O the stupidity of idolaters, who are at a great expense to do honour to mere imaginary beings, who have no existence, save in their own fancies, and to make those their friends who are no gods, and from whom they have nothing either to fear or hope!

32. An altar for Baal in the house of Baal — That is, he built a temple in honour of this Zidonian god, and in it erected an altar on which sacrifices might be offered to him. Thus he added to the number of the houses of high places that were already in the land. Compare 1 Kings 12:31.

Verse 33. Ahab made a grove] hrva Asherah, Astarte, or Venus; what the Syriac calls an idol, and the Arabic, a tall tree; probably meaning, by the last, an image of Priapus, the obscene keeper of groves, orchards, and gardens.

Verses 32, 33. And he reared up an altar for Baal — On which to offer sacrifices to him, whereby they acknowledged their dependance upon him, and sought his favour. In the house of Baal which he had built in Samaria — The royal city, for the convenience of his worship. Because the temple of God was in Jerusalem, the royal city in the other kingdom, he would have Baal’s temple in Samaria, that, being near him, he might the more frequently attend it, protect, and put honour upon it. And Ahab made a grove — Another piece of idolatry which God had expressly prohibited, Deuteronomy 7:5. He either made a natural one by planting shady trees there; or, if he thought these would be too long in growing, an artificial one in imitation thereof: somewhat that answered the intention of a grove, which was to conceal, and so to countenance the abominable impurities that were practised in the filthy worship of Baal. He that doth evil hates the light. O the stupidity of idolaters, who are at a great expense to do honour to mere imaginary beings, who have no existence, save in their own fancies, and to make those their friends who are no gods, and from whom they have nothing either to fear or hope!

Ver. 33. Ahab made a grove; made an image, an Astarte, the Venus of the Sidonians. Our version always renders the Hebrew wrong, as Selden on the gods of Syria contends. See Joshua 23:7.

33. Made a grove — Literally, made the Asherah; that is, he erected an idol-image of Asherah, another form of the name Ashtoreth or Astarte, the goddess of the Zidonians. See 1 Kings 14:15. So he worshipped the male and female deities of Phenicia.

V. 34. In his days-This is added,

1. as an instance of the certainty of divine predictions, this being fulfilled eight hundred years after it was threatened; and withal, as a warning to the Israelites, not to think themselves innocent or safe, because the judgment threatened against them by Ahijah, 1 Kings 14:15, was not yet executed. Or,

2. as an evidence of the horrible corruption of his times, and of that high contempt of God which then reigned.

The Bethelite-Who lived in Bethel, the seat and sink of idolatry, wherewith he was throughly leavened. He laid, &c.-That is, in the beginning of his building, God took away his first-born, and others successively in the progress of the work, and the youngest when he finished it. And so he found by his own sad experience, the truth of God’s word.

Verse 34. Did Hiel the Beth-elite build Jericho] I wish the reader to refer to my note on Joshua 6:26, for a general view of this subject. I shall add a few observations. Joshua’s curse is well known: “Cursed be the man before the Lord that riseth up and buildeth this city Jericho; he shall lay the foundation thereof in his first-born; and in his youngest son shall he set up the gates of it,” Joshua 6:26. This is the curse, but the meaning of its terms is not very obvious. Let us see how this is to be understood from the manner in which it was accomplished.

“In his days did Hiel the Beth-elite build Jericho; he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub; according to the word of the Lord, which he spake by Joshua the son of Nun.” This prediction was delivered upwards of five hundred years before the event; and though it was most circumstantially fulfilled, yet we know not the precise meaning of some of the terms used in the original execration, and in this place, where its fulfillment is mentioned. There are three opinions on the words, lay the foundation in his first-born, and set up the gates in his youngest son.

1. It is thought that when he laid the foundation of the city, his eldest son, the hope of his family, died by the hand and judgment of God, and that all his children died in succession; so that when the doors were ready to be hung, his youngest and last child died, and thus, instead of securing himself a name, his whole family became extinct.

2. These expressions signify only great delay in the building; that he who should undertake it should spend nearly his whole life in it; all the time in which he was capable of procreating children; in a word, that if a man laid the foundation when his first-born came into the world, his youngest and last son should be born before the walls should be in readiness to admit the gates to be set up in them; and that the expression is of the proverbial kind, intimating greatly protracted labour, occasioned by multitudinous hinderances and delays.

3. That he who rebuilt this city should, in laying the foundation, slay or sacrifice his firstborn, in order to consecrate it, and secure the assistance of the objects of his idolatrous worship; and should slay his youngest at the completion of the work, as a gratitude-offering for the assistance received. This latter opinion seems to be countenanced by the Chaldee, which represents Hiel as slaying his first-born Abiram, and his youngest son Segub.

But who was Hiel the Beth-elite? The Chaldee calls him Hiel of Beth-mome, or the Beth-momite; the Vulgate, Hiel of Beth-el; the Septuagint, Hiel the Baithelite; the Syriac represents Ahab as the builder: “Also in his days did Ahab build Jericho, the place of execration;” the Arabic, “Also in his days did Hiel build the house of idols-to wit, Jericho.” The MSS. give us no help. None of these versions, the Chaldee excepted, intimates that the children were either slain or died; which circumstance seems to strengthen the opinion, that the passage is to be understood of delays and hinderances. Add to this, Why should the innocent children of Hiel suffer for their father’s presumption? And is it likely that, if Hiel lost his first-born when he laid the foundation, he would have proceeded under this evidence of the Divine displeasure, and at the risk of losing his whole family? Which of these opinions is the right one, or whether any of them be correct, is more than I can pretend to state. A curse seems to rest still upon Jericho: it is not yet blotted out of the map of Palestine, but it is reduced to a miserable village, consisting of about thirty wretched cottages, and the governor’s dilapidated castle; nor is there any ruin there to indicate its former splendour.

I KINGS

Verse 34. In his days, &c. — This is mentioned here, 1st, As an instance of the certainty of the accomplishment of the divine predictions; that here referred to being fulfilled upward of five hundred years after it was delivered: a most striking proof of the divine prescience, as well as of the authority of those sacred writings which contain so remarkable a prophecy; 2d, It is recorded as an evidence of the horrible corruption of Ahab’s times, and of the high contempt of God which then reigned; this Hiel beginning to build in defiance of the curse well known in Israel, probably jesting with it as a bug-bear, or fancying its force worn out by length of time; and going on to build in defiance of the execution of the curse in part. For though his eldest son died when he began, yet he would proceed in spite of God and his wrath revealed from heaven against his ungodliness; 3d, It was intended to be a warning to the Israelites not to think themselves innocent or safe, because the judgment threatened against them by Ahijah was not yet executed. The Bethelite — Who lived in Beth-el, the seat and sink of idolatry, wherewith he was thoroughly leavened. He laid the foundation thereof in Abiram his firstborn — Whom God took away in the beginning of his building, and others of his children successively in the progress of the work, and the youngest when he finished it. So that he found by his own sad experience the truth of God’s word, the sentence which Joshua pronounced against the builder of this city being literally and exactly executed. (See Joshua, chapter 6. verse 26.) A remarkable instance this of the certainty of the accomplishment of God’s threatenings, and that he never forgets what he has spoken!

Ver. 34. In his days did Hiel build Jericho. It had lain in ruins under the execration of Joshua; yet the suburbs formed a new city. In our Saviour’s time Jericho had become the second city of the jews. Joshua 6.

34. Hiel the Bethelite — A native of that city which had so long been the scene of Israelitish calf-worship, and, perhaps, a despiser of Jehovah and his laws. He was thus a fit person to undertake the daring work here mentioned. Build Jericho — Joshua pronounced a curse upon the man who should attempt to rebuild the walls of Jericho, (Joshua 6:26; where see note,) and several hundred years had passed with no one so impious as to despise that curse. The place had been inhabited, but no one had ventured to fortify it and set up the gates. It seems to have now become the possession of the northern kingdom, and Ahab’s design in having it fortified was probably to make it a frontier garrison to command the passage over the Jordan. Laid the foundation thereof in Abiram — That is, at the cost of his life. Thus, in 1 Kings 2:23, Solomon says that Adonijah had spoken a certain word wvpnb, in his life, that is, at the cost of his life. The manner in which the Divine judgment fell upon Hiel’s sons — whether by natural or by violent deaths — whether the firstborn died when he laid the foundation, and the youngest when he set up the gates — is nowhere stated, and so far as that is unknown so far will there be a degree of mystery hanging over this text. But the record will ever stand as a warning that no man may lightly treat Jehovah’s word and live.