EXPOSITION
THE REIGN OF AHAB.—With the accession of Ahab a new main section of our history begins—the section which has its close in the destruction of the house of Omri by Jehu, as related in 2 Kings 10:1-12. And this reign is recorded at unusual length; in fact, it occupies nearly all the remaining portion of this volume, whereas the reigns of preceding kings have in several instances been dismissed in a few verses. It owes this distinction to the ministry of the great prophet Elijah by which it was marked, and, indeed, was profoundly influenced; but this ministry, it must be remembered, was necessitated by the critical circumstances of the time. It may be that "every age thinks itself a crisis," but no one can fail to see that this was one of the veritable turning points of Jewish history. One of the real "decisive battles of the world"—that between the Lord and Baal—was then fought out. No wonder that our historian felt constrained to chronicle at length the transactions of a reign so pregnant both with good and evil for the people of the Lord and for the faith with which they had been put in trust. Indeed, the same guiding principle which led him to devote so many of his pages to the reign of Solomon, when the theocratic kingdom was at its highest, impelled him to linger over the reign of Ahab when religion was at its lowest ebb. The secular historian, too often like the sundial which "counts no hours save those serene," draws a veil over the time of his country's decadence, or touches its misfortunes with a light hand. It is only in the inspired records that we have an impartial register both of the glory and shame of a common. wealth.
And in the thirty and eighth year of Asa king of Judah [see notes on 1 Kings 16:23] began Ahab ["Father's brother." The name is apposite. He was Omri's alter ego in impiety] the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years.
And Ahab the son of Omri [The repetition is noticeable. It is possible that the preceding verse has been revised by a chronologer. The LXX. text is much more condensed] did evil in the sight of the Lord above all that were before him. [The same words are used of his father in 1 Kings 16:25. It is not difficult to see in what way Ahab's rule was worse even than Omri's. The latter had gone beyond his predecessors in the matter of the calf worship. See note on 1 Kings 16:25. But the calf worship, however it may have deteriorated in process of time—and it is the tendency of such systems to wax worse and worse—was nevertheless a cult, though a corrupt, and unauthorized, and illicit cultus, of the one true God. Under Ahab, however, positive idolatry was established and fostered the worship of foreign and shameful deities.]
And it came to pass, as if it had been a light thing for him [Heb. as marg. was it a light thing? Ewald explains this to mean "because it was." But it seems better to understand, "was it such a light thing… that he must needs also?" etc.] to walk in the sins of Jeroboam the son of Nebat [i.e; the sins of heresy and schism], that he took to wife Jezebel [= "Without cohabitation," "chaste," Gesenius, who compares it with Agnes. It is hardly the original of Isabella] the daughter of Ethbaal [= "With Baal." The Greek form Ἰθόβαλος or Εἰθώβαλος, found in Jos; Ant. 8.13.1; cf. Contr. Revelation 1:18, suggests as its original אִתּוֹ בַּעַל i.e; "with him is Baal." In either case the name well became him, for, according to Menander (apud Jos. l.c.), he was the priest of Astarte, who gained for himself the throne of the Zidonians by the assassination of Pheles. He is further said to have reigned thirty-two years, and to have lived sixty-eight years. He would therefore be thirty-six years old at the time of his accession. It does not appear that (Keil) he was the brother of Pheles. Pheles, however, was certainly a fratricide. (Rawlinson reminds us that Jezebel was great-aunt to Pygmalion and Dido.) This statement helps to explain Jezebel's fierce and sanguinary character, and at the same time accounts for her great devotion to the gods of her country, and for her determined efforts to establish their impure rites in her husband's kingdom. It was only what one would expect from the child of such a parent] king of the Zidonians [This alliance, it is extremely probable, was made for purely political reasons, as a counterpoise against the active, ambitious, and encroaching power which had arisen in Damascene Syria. The army which had already humbled Omri (ch. 20:34) could not fail to be a source of danger to Tyre], and went and served Baal [Heb. the Baal, i.e; the lord or master; cf. ὁ κύριος. The name appears among the Babylonians as Bel (Isaiah 46:1)—Greek βῆλος. Reference has already been made to the frequent recurrence of the word in different compound names, and in different parts of Palestine, as showing how widespread must have been his worship at an earlier age. We are also familiar with the word in the names Hannibal, Hasdrubal, etc. Baal was the supreme male god of the Canaanitish races, as Ashtoreth was their great female divinity. The former was regarded, not only as the possessor, but as the generator, of all], worshipped him
And he reared up an altar for Baal in [Heb. omits in; cf. 1 Kings 15:15, etc.] the house of Baal [A temple, we can hardly doubt, of considerable splendour. Jezebel would not be satisfied with less], which he had built in Samaria [According to 2 Kings 3:2, 2 Kings 10:27, he also raised a pillar (A.V. image) in the house of Baal. We learn from Dius and Menander that Hiram had raised a golden pillar to Baal in Tyre. Perhaps Ahab may have copied this. But it is probable that this image, which represented the generative powers of nature, was an essential part of the impure worship of Baal. The house and its contents alike were destroyed by Jehu (2 Kings 10:27).
And Ahab made a grove [Heb. an Asherah, i.e; image of Astarte, a female figure corresponding to the male effigy just described. See note on 1 Kings 14:23]; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.
In his days did Hiel the Bethelite [Observe the form בֵּית הָאֱלִי, and see note on 1 Kings 2:8. It is noticeable that it was reserved for a man of Bethel to commit this act of impiety. It was to such results the worship of the calves contributed] build [i.e; rebuild, fortify, as in 1 Kings 12:25; cf. 1 Kings 9:17. It is clear from Judges 3:13 and 2 Samuel 10:5 that it had not been entirely uninhabited. But the Arab village was now converted into a town with gates and bars] Jericho [We learn from Joshua 18:21 that Jericho then belonged to Benjamin. It had evidently passed, however, at this date into the possession of Israel. It has been suggested that the transference took place in the reign of Baasha (Rawlinson). But it would seem that from the very first, parts of Benjamin (notably Bethel, Joshua 18:13) belonged to the northern kingdom. See Ewald, "Hist. Israel," Joshua 4:2, Joshua 4:3. It is not quite clear whether the rebuilding of Jericho is mentioned as a proof of the daring impiety of that age and of the utter contempt with which the warnings of the law were treated, or as showing the ignorance and consequent disregard of law which prevailed. But, on the whole, it seems to be implied that Hiel knew of the threatening of Joshua, and treated it with defiance. It has been suggested that the rebuilding had really been instigated by Ahab, and for his own purposes, hoping thereby to "secure to himself the passage across the Jordan" (Keil), but the text affords but slight warrant for this conjecture]: he laid the foundation thereof in Abiram his firstborn [i.e; at the cost of, in the life of, Abiram], and set up the gates thereof in his youngest son Segub, according to the word of the Lord [Joshua 6:26], which he spake by Joshua the son of Nun. [The exact fulfilment of the prophecy is mentioned, as showing that even in those dark and troublous times God did not leave Himself without witness, and that law could never be violated with impunity.]
HOMILIES BY J.A. MACDONALD
Omri's Reign.
After a four years' contest with Tibni, the son of Ginath, for the crown of Israel, the followers of Omri prevailed over the adherents of his rival. The issue, then, was that "Tibni died and Omri reigned." Whether Tibni died in battle, or whether, when his followers were overcome, he was taken and put to death, is not written; but the record illustrates how in the revolutions of the wheel of fortune the fall of one makes way for the rise of another. Let us now view this new monarch—
I. IN HIS PALACES.
1. "Six years reigned he in Tirzah."
(1) This was once a lovely palace. Beautiful for its situation like Jerusalem (Song of Solomon 6:4), and beautified during the reign in it of all the earlier kings of Israel. For it was the third and last palace built by Jeroboam, the first of these kings, to which he removed from his palace at Penuel.
(2) But it was now damaged by fire. When Zimri shut himself up in it as his defences were driven in by the forces of Omri in the siege of the city, he set it on fire and perished in the conflagration. Thus in a moment the labour of years was demolished. Destruction is easier than construction. This principle also holds in morals.
(3) Still for six years Omri held his court in this city. Whether he occupied a portion of the palace which escaped the flames, or resided temporarily elsewhere in the city, is not revealed. The omissions of Scripture are instructive. Things of minor importance must not be allowed to divert attention from momentous things.
2. Six years he reigned in Samaria.
(1) The origin of this new capital is here recorded (1 Kings 16:24). Seven hundred pounds of our money seems a small price for a hill considerable enough to be the site for the capital of a kingdom. Perhaps Shemei was animated by public spirit when he disposed of his hill for so trifling a sum. Perhaps he did so to perpetuate his name. His motive is withheld from us. Herein also is instruction. We are not judges of the motives of our fellows. God surveys the motives of all hearts.
(2) Henceforth Samaria figures prominently in the history of Israel. It gives its name to the middle portion of Canaan. Tirzah, Penuel, Shechem, are henceforth little heard off Men give importance to places rather than places to men. The importance even of heaven will be rather that of its inhabitants than of its situation. Learn the paramount value of spiritual qualities,
II. AT THE ALTAR.
1. "He walked in all the ways of Jeroboam."
(1) This means that he encouraged the worship of the calves, if not that he even appeared at the altar as high priest (see 1 Kings 12:33; 1 Kings 13:1).
(2) It means further that he was moved by the same state policy. He desired to keep his people from Jerusalem lest they should repent of their revolution from the house of David.
(3) Note: Satan has his opportunities. While the pride of Israel smarted under the insolence of Rehoboam, Jeroboam could impose his calves upon them. Had he missed that opportunity, it might have been impossible afterwards to have effected his purpose. Omri could not have done it. We should be wise as serpents, viz; in avoiding the snare of the devil, in availing ourselves of our opportunities for good.
2. He "did worse than all that were before him."
(1) He "made Israel to sin" as Jeroboam did, persuading them to halt at Bethel or visit Dan, for that Jerusalem was too far from them. Persuading them also that his calves were images of the true God (see 1 Kings 12:28).
(2) He bound them by statute to worship the calves (compare Micah 6:16). In this he went farther than Baasha, who had set about building Ramah to prevent the people from going to Jerusalem (2 Chronicles 16:1).
III. IN HIS EXIT.
1. He "was buried."
(1) He had a state funeral. Money might procure that. He left a son to succeed him on the throne who would pay this public respect to his remains.
(2) How variously is the same subject viewed by men in the flesh, and by the inhabitants of the spiritual world! The funeral of the corpse is the event upon earth; the destiny of the spirit is the event yonder.
2. He "slept with his fathers."
(1) This expression does not mean that he was buried with them in their sepulchre, for Omri was buried in Samaria, a city which had no existence in the days of his fathers. Of Baasha also it is said that he "slept with his fathers, and was buried in Tirzah" (1 Kings 16:6), though there is no evidence that any of his fathers were buried in Tirzah.
(2) It seems to import that he died upon his bed, as the generality of mankind finish their course. This expression does not appear to be used when any die by the hand of violence as a judgment of the Lord upon their sin.
(3) Yet a violent death was deserved by Omri, as it was also by Baasha and Jeroboam, who, like him, came peacefully to the grave. They laid up sin for their posterity (see Job 21:19). But are they thus to escape the punishment of their own iniquity 2 Surely there must be a "judgment to come!"—J.A.M.
EXPOSITION
THE REIGN OF AHAB.—With the accession of Ahab a new main section of our history begins—the section which has its close in the destruction of the house of Omri by Jehu, as related in 2 Kings 10:1-12. And this reign is recorded at unusual length; in fact, it occupies nearly all the remaining portion of this volume, whereas the reigns of preceding kings have in several instances been dismissed in a few verses. It owes this distinction to the ministry of the great prophet Elijah by which it was marked, and, indeed, was profoundly influenced; but this ministry, it must be remembered, was necessitated by the critical circumstances of the time. It may be that "every age thinks itself a crisis," but no one can fail to see that this was one of the veritable turning points of Jewish history. One of the real "decisive battles of the world"—that between the Lord and Baal—was then fought out. No wonder that our historian felt constrained to chronicle at length the transactions of a reign so pregnant both with good and evil for the people of the Lord and for the faith with which they had been put in trust. Indeed, the same guiding principle which led him to devote so many of his pages to the reign of Solomon, when the theocratic kingdom was at its highest, impelled him to linger over the reign of Ahab when religion was at its lowest ebb. The secular historian, too often like the sundial which "counts no hours save those serene," draws a veil over the time of his country's decadence, or touches its misfortunes with a light hand. It is only in the inspired records that we have an impartial register both of the glory and shame of a common. wealth.
And in the thirty and eighth year of Asa king of Judah [see notes on 1 Kings 16:23] began Ahab ["Father's brother." The name is apposite. He was Omri's alter ego in impiety] the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years.
And Ahab the son of Omri [The repetition is noticeable. It is possible that the preceding verse has been revised by a chronologer. The LXX. text is much more condensed] did evil in the sight of the Lord above all that were before him. [The same words are used of his father in 1 Kings 16:25. It is not difficult to see in what way Ahab's rule was worse even than Omri's. The latter had gone beyond his predecessors in the matter of the calf worship. See note on 1 Kings 16:25. But the calf worship, however it may have deteriorated in process of time—and it is the tendency of such systems to wax worse and worse—was nevertheless a cult, though a corrupt, and unauthorized, and illicit cultus, of the one true God. Under Ahab, however, positive idolatry was established and fostered the worship of foreign and shameful deities.]
And it came to pass, as if it had been a light thing for him [Heb. as marg. was it a light thing? Ewald explains this to mean "because it was." But it seems better to understand, "was it such a light thing… that he must needs also?" etc.] to walk in the sins of Jeroboam the son of Nebat [i.e; the sins of heresy and schism], that he took to wife Jezebel [= "Without cohabitation," "chaste," Gesenius, who compares it with Agnes. It is hardly the original of Isabella] the daughter of Ethbaal [= "With Baal." The Greek form Ἰθόβαλος or Εἰθώβαλος, found in Jos; Ant. 8.13.1; cf. Contr. Revelation 1:18, suggests as its original אִתּוֹ בַּעַל i.e; "with him is Baal." In either case the name well became him, for, according to Menander (apud Jos. l.c.), he was the priest of Astarte, who gained for himself the throne of the Zidonians by the assassination of Pheles. He is further said to have reigned thirty-two years, and to have lived sixty-eight years. He would therefore be thirty-six years old at the time of his accession. It does not appear that (Keil) he was the brother of Pheles. Pheles, however, was certainly a fratricide. (Rawlinson reminds us that Jezebel was great-aunt to Pygmalion and Dido.) This statement helps to explain Jezebel's fierce and sanguinary character, and at the same time accounts for her great devotion to the gods of her country, and for her determined efforts to establish their impure rites in her husband's kingdom. It was only what one would expect from the child of such a parent] king of the Zidonians [This alliance, it is extremely probable, was made for purely political reasons, as a counterpoise against the active, ambitious, and encroaching power which had arisen in Damascene Syria. The army which had already humbled Omri (ch. 20:34) could not fail to be a source of danger to Tyre], and went and served Baal [Heb. the Baal, i.e; the lord or master; cf. ὁ κύριος. The name appears among the Babylonians as Bel (Isaiah 46:1)—Greek βῆλος. Reference has already been made to the frequent recurrence of the word in different compound names, and in different parts of Palestine, as showing how widespread must have been his worship at an earlier age. We are also familiar with the word in the names Hannibal, Hasdrubal, etc. Baal was the supreme male god of the Canaanitish races, as Ashtoreth was their great female divinity. The former was regarded, not only as the possessor, but as the generator, of all], worshipped him
And he reared up an altar for Baal in [Heb. omits in; cf. 1 Kings 15:15, etc.] the house of Baal [A temple, we can hardly doubt, of considerable splendour. Jezebel would not be satisfied with less], which he had built in Samaria [According to 2 Kings 3:2, 2 Kings 10:27, he also raised a pillar (A.V. image) in the house of Baal. We learn from Dius and Menander that Hiram had raised a golden pillar to Baal in Tyre. Perhaps Ahab may have copied this. But it is probable that this image, which represented the generative powers of nature, was an essential part of the impure worship of Baal. The house and its contents alike were destroyed by Jehu (2 Kings 10:27).
And Ahab made a grove [Heb. an Asherah, i.e; image of Astarte, a female figure corresponding to the male effigy just described. See note on 1 Kings 14:23]; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.
In his days did Hiel the Bethelite [Observe the form בֵּית הָאֱלִי, and see note on 1 Kings 2:8. It is noticeable that it was reserved for a man of Bethel to commit this act of impiety. It was to such results the worship of the calves contributed] build [i.e; rebuild, fortify, as in 1 Kings 12:25; cf. 1 Kings 9:17. It is clear from Judges 3:13 and 2 Samuel 10:5 that it had not been entirely uninhabited. But the Arab village was now converted into a town with gates and bars] Jericho [We learn from Joshua 18:21 that Jericho then belonged to Benjamin. It had evidently passed, however, at this date into the possession of Israel. It has been suggested that the transference took place in the reign of Baasha (Rawlinson). But it would seem that from the very first, parts of Benjamin (notably Bethel, Joshua 18:13) belonged to the northern kingdom. See Ewald, "Hist. Israel," Joshua 4:2, Joshua 4:3. It is not quite clear whether the rebuilding of Jericho is mentioned as a proof of the daring impiety of that age and of the utter contempt with which the warnings of the law were treated, or as showing the ignorance and consequent disregard of law which prevailed. But, on the whole, it seems to be implied that Hiel knew of the threatening of Joshua, and treated it with defiance. It has been suggested that the rebuilding had really been instigated by Ahab, and for his own purposes, hoping thereby to "secure to himself the passage across the Jordan" (Keil), but the text affords but slight warrant for this conjecture]: he laid the foundation thereof in Abiram his firstborn [i.e; at the cost of, in the life of, Abiram], and set up the gates thereof in his youngest son Segub, according to the word of the Lord [Joshua 6:26], which he spake by Joshua the son of Nun. [The exact fulfilment of the prophecy is mentioned, as showing that even in those dark and troublous times God did not leave Himself without witness, and that law could never be violated with impunity.]
HOMILIES BY E. DE PRESSENSE
1 Kings 16:29-11; 1 Kings 17:1
Ahab represents the culminating point of the perversity of the kingdom of Israel. At once more able and more profane than his predecessors, he fostered to an unprecedented degree the corruption of morals, private and public injustice, and idolatrous practices. Ahab, prompted by Jezebel, became the more dangerous enemy of the cause of God. At this period of the national history arose the greatest of the prophets, Elijah, who well bore out his name—the strength of God—and who was the faithful type of John the Baptist, the immediate forerunner of Christ. In the coming of Elijah at such a crisis, we have an illustration of a general and permanent rule of God's kingdom. The excess of evil calls out the strongest manifestations of good. Never was the power of Satan more rampant than at the time when the Son of God appeared upon earth. So in the end of time, the day of Antichrist will be also the day in which Christ will intervene most directly in the great drama of history. Let us not, then, yield to a hopeless pessimism when the powers of darkness seem to be let loose, for the two following reasons:
I. THE LETTING LOOSE OF EVIL BRINGS ITS OWN CONDEMNATION. By showing its true nature it passes sentence on itself, and brings to maturity all the seeds of death latent within it. Ahab, casting off all restraints and rushing recklessly on his ruin, writes his own condemnation.
II. AN AHAB ALWAYS CALLS FORTH AN ELIJAH. Whenever the army of God seems on the verge of defeat, its Divine leader takes the direct command. Reflections like these may reinforce our courage in view of the giant evils of our own day.—E. de P.
HOMILIES BY A. ROWLAND
Moral Ruin through Moral Weakness.
This was the turning-point in the history of the kingdom of Israel. Till now the people had professedly worshipped Jehovah under the symbol of the calf. Now idolatry of a grosser kind was avowedly set up as the national religion, on a scale of great magnificence. The text, therefore, is worthy of our study as the record of an event of deep historic significance, but we propose to consider it as a suggestive example of the way in which a man of moral weakness may be betrayed into the worst depravity, to the undoing of himself and others. We learn the following lessons from Ahab s life, of which a summary is given here:
I. THAT A FOOLISH CHOICE MAY RESULT IN LASTING DISHONOUR. Ahab's marriage was the cause of his ruin. Jezebel, his wife, was the daughter of Ethbaal, who had Been the high priest of Astarte, but was led by his ambition and unscrupulousness to usurp his brother's throne. Her parentage and her surroundings would have been a sufficient warning to a prudent king. But besides these Ahab had the Divine law before him (Exodus 34:16), which distinctly forbade union with the Canaanites. Such a marriage was unprecedented in the kingdom of Israel, and was the more fatal because of the character of the queen, the Lady Macbeth of Scripture. She was reckless and licentious, fanatical and cruel, with a temper as vindictive as her will was resolute. Her husband became a mere tool in her hands. He could not foresee all the issues of his choice, but he knew the choice was sinful. Show from this—illustrating by example—
1. How one wrong step leads to another. This marriage to the establishment of idolatry. Indicate the nature of the false religion set up.
2. How companionship influences character. The stronger moulding the weaker. "A companion of fools shall be destroyed."
3. How personal fascination may cause men to swerve from rectitude. Jezebel's fascinating power was regarded as witchery and became proverbial (Revelation 2:20).
4. How young people should be warned against unholy alliances. Marriage makes or mars character, hope, and blessedness (2 Corinthians 6:14). "Be ye net unequally yoked together with unbelieverses"
II. THAT EASY GOOD NATURE MAY PROVE THE SOURCE OF DEEP DEGRADATION. Ahab was not destitute of good feelings and right impulses. Had he been firm instead o! pliable, and resolutely refused to gratify the queen by the establishment of idolatry, he might, with God's help, have neutralized the effect of the false step he had taken. But he was of a yielding nature, while she was resolute; and so, like Samson, he lost his kingliness. Point out the special dangers of those who are kindly and genial. Their unwillingness to disoblige, their wish to be popular, their dread of derision, their love of ease and pleasure, etc; may have fatal issues.
III. THAT BRILLIANT TALENTS WILL NOT COMPENSATE FOR MORAL WEAKNESS. This king was gifted with military skill, with artistic taste, etc; but these could net help him in the hour of spiritual conflict. Give examples from history of the careers of clever but unprincipled men, their meteoric success, their future punishment, here or hereafter; e.g; Napoleon I. Many men of genius have been ruined by drunkenness, and often high education has served only to alter the form and increase the influence of the sin. The clever forger is worse than the common thief; the viciousness of a leader of society does more injury than the licentiousness of an ignorant peasant.
IV. THAT ARCHITECTURAL SPLENDOURS AND MILITARY VICTORIES ARE NOT PROOFS OF NATIONAL PROSPERITY. Describe Ahab's magnificent buildings, his ivory house, his daring restoration and fortification of Jericho, his palace and park in Jezreel, which became to Samaria what Versailles once was to Paris. Show how often in history such costly expenditure has been a sign of decay. Extravagance and luxuriousness are omens of ruin to a people. "The Decline and Fall" of the Roman Empire is an abiding illustration of this. Nor will successful wars give stability to a kingdom. Ahab's victories were great military achievements, but of what avail to him and to his house? "The throne must be established in righteousness."
V. THAT AMPLE POSSESSIONS DO NOT CONTENT AN UNQUIET HEART. In Jezreel, the perfection of taste, Ahab was wretched, because he wanted Naboth's vineyard. (Read that story.) It is not in the power of earthly things to satisfy a hungering soul. The richest man is not content if he has only his riches, nor will any addition to them give him satisfaction. "Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth" (Luke 12:15). "Blessed are they that hunger and thirst after righteousness, for they shall be filled." God "satisfieth the longing soul, and filleth the hungry soul with goodness."
VI. THAT PARTIAL REPENTANCE DOES NOT AVERT GOD'S PUNISHMENT OF SIN. Ahab "put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly," when he heard Elijah's final threat; but, though this first sign of penitence was graciously encouraged by a promise, the change went no further He dreaded punishment, but his heart did not turn from sin, and therefore, though he disguised himself in the battle, the arrow "shot at a venture" was winged by Divine retribution to his heart. God is our Judge, as well as our King. For the impenitent there will be no escape. In vain will they "call on mountains and rocks to fall on them, and hide them from the wrath of God." Now in this day of mercy, God calls on all to repent, and find pardon and hope in Him, who has come "to seek and to save that which was lost."—A.R.
HOMILIES BY J.A. MACDONALD
Ahab's wickedness.
The evil genius of the son of Omri appeared—
I. IN HIS WALKING IN THE SINS OF JEROBOAM.
1. In this, probably, he encouraged his father.
(1) He appears to have been associated with Omri in the kingdom. Omri reigned twelve years—viz; six in Tirzah, and six in Samaria; but his reign commenced "in the thirty-first year of Asa" (1 Kings 16:23). This would bring the close of his reign to the second year of Jehoshaphat, whereas in the text we read that "in the thirty and eighth year of Asa, king of Judah, began Ahab, the son of Omri, to reign over Israel." Hence it is evident Ahah must have been four or five years associated with his father in the throne.
(2) The extreme wickedness with which Omri is charged was probably owing to Ahab's evil influence; for the "statutes of Omri" seem to have been inspired by the "counsels of Ahab" (see Micah 6:16). So the note that "he sinned above all that were before him" is alike applied to the father and son (see 1 Kings 16:25, 1 Kings 16:30). And the leading influence of Ahab may explain why we commonly read of the "house of Ahab" rather than of the house of Omri. Parents are often demoralized by wicked children.
2. He did not alter his course after his father's death.
(1) The sin of Jeroboam was perpetuated in Israel down to the time of their captivity. The captivity seemed necessary to break its power over them. Judgment is the last resource of mercy.
(2) The same reasons of state continued to influence the successive rulers of the nation. Reasons of state are too often more potent than reasons of piety and righteousness. Else we had been spared the discredit of wicked wars, wicked laws, wicked trading.
II. IN HIS MATRIMONIAL ALLIANCE WITH JEZEBEL.
1. She was a pronounced idolater.
(1) She was a Zidonian, and for any Israelite to marry one of that nation were a violation of the law of God (Exodus 34:11-2; Deuteronomy 7:3; Joshua 23:11-6). For a king of Israel to do this was the more reprehensible. Office brings responsibilities.
(2) These people were worshippers of strange gods, and in particular of Baal. Hence the name of this queen (איזבל), which may be derived from איזה, where? and בל, a contraction of בעל, Baal, thus: Where is Baal? q.d; a seeker of Baal. Hence also her father's name (אתבעל), Ethbaal, which Gesenius construes to denote, "Living with Baal, i.e; enjoying the favour and help of Baal."
2. Such alliances have ever proved demoralizing.
(1) The giants (נפליס), monsters, viz; in wickedness, perhaps, rather than in stature, whose violence provoked the judgment of the deluge, were the issue of marriages between the "sons of God," or holy race of Seth, and the "daughters of men," or profane descendants of Cain (Genesis 6:1).
(2) Solomon's heathen wives and concubines made a fool of the wisest of men, and brought his house and nation into infinite trouble (1 Kings 11:1-11).
(3) The history of this alliance also was most disastrous.
3. For typical reasons also they were forbidden.
(1) The marriage union should represent the union between Christ and His Church (Ephesians 5:32). Therefore a husband, that he may justly represent Christ, is bound to be holy; and so is his wife, that she may suitably represent the Church.
(2) Should the reverse happen, then is the woman an emblem of an apostate Church, of which the husband represents the Antichristian head (see 1 Corinthians 6:15, 1 Corinthians 6:16). Jezebel, accordingly, is viewed in this light in the imagery of the Apocalypse (see Revelation 2:20).
III. IN HIS ENCOURAGEMENT GIVEN TO BAAL AND ASHERE.
1. To Baal.
(1) To this god he built a temple in Samaria. This was the more audacious since, being placed in his capital, it seemed to vie with the temple of the Lord in the capital of Judah.
(2) To Baal also he reared an altar there. This, of course, meant a service of priests and sacrifices.
(3) Furthermore he himself worshipped Baal. Thus he gave the influence of his position to the encouragement of this idolatry. That influence was therefore also given to discourage the pure worship of the God of Israel.
2. To Ashsere.
(1) This word is construed "grove" in the text as elsewhere. But a little reflection will teach us that groves do not spring up in a day. Beside, it is not here said that Ahab planted (נטע), but that he made (עשה) the Ashere.
(2) The Ashere was a Canaanitish idol, probably of the figure of a goat, in the worship of which there appear to have been very abominable rites.
No wonder, then, the anger of the Lord should be provoked. If we would not provoke it we must avoid the spirit of idolatry. This spirit is shown in the love of illicit things. Also in excessive love of lawful things.—J.A.M.
The Temerity of Hiel.
In discussing this subject we have to consider—
I. "THE WORD OF THE LORD WHICH HE SPAKE BY JOSHUA. THE SON OF NUN." The record of this word is found in Joshua 6:26. And the questions now arise—
1. Why did God thus curse Jericho?
(1) That its desolate condition might be a standing testimony to His abhorrence of the wickedness of the place. So abandoned were that people to idolatry that Rahab the hostess alone was accounted worthy of being saved. And "all her kindred"—(כל־משפחותיה)—all her families—the word is plural; families, viz; on her father's and mother's side, both were given to her (Joshua 6:23). Note: The faith of an individual is not only a personal blessing, but also a blessing to his family, to his nation, to the world, in time, in eternity.
(2) That it might he a standing sign prophetic of judgments to come.
(a) Jericho was the first city which offered resistance to the people of God; and it was proper it should stand forth as a figure of the last city that shall offer resistance, viz; Great Babylon.
(b) As Jericho was compassed about six days before it fell, so is Great Babylon destined to last until the beginning of the seventh age of prophetic chronology.
(c) As Jericho fell at the seventh blast of the trumpet, so at the sounding of the seventh Apocalyptic thumper will Great Babylon come into remembrance before God.
(d) As Rahab, through the righteousness of faith, escaped the plagues of war and fire which destroyed the city, so are the people of God urged to come out of Babylon lest they partake her plagues also of war and fire.
2. Why did God thus curse the rebuilder of Jericho?
(1) Consider the import of the curse. His eldest son was to perish by a judgment of Heaven as soon as the work commenced; and if, notwithstanding the judgment, he persisted in the undertaking, he should see the death of his youngest son. lit is thought the intermediate members of his family would also perish as the work advanced. That the curse involved the penalty of death is evident, since the curse upon the city meant the death of its inhabitants (see Joshua 6:17). The law of God also expresses that devoted things must die (see Leviticus 27:29).
(2) The curse, then, came to keep up the testimony for God against sin; also to be a public sign of the judgment upon Babylon to come. Whoever would remove such a testimony must be a man of determined wickedness, and therefore deserving execration. Let us beware how we oppose or discredit any faithful testimony for Christ.
II. THE TEMERITY OF HIEL TO ENCOUNTER THIS MALEDICTION.
1. The historical fact is before us.
(1) He did build Jericho. Not only did he lay the foundation, but he also set up the gates. Resolution and persistency are fine qualities when they are concerned with truth and goodness. But it was otherwise here.
(2) He paid the penalty accordingly. When he laid the foundation his firstborn Abiram perished. This did not deter him. So when he set up the gates "his youngest son Segub" was smitten.
2. But what could have possessed him?
(1) The general answer to this question is, that the spirit of wickedness possessed him. No godly man could be so rashly defiant. Even reputable men of the world would shrink from such an audacious undertaking. The respect for sacred things manifested by such unconverted men encourages the hope that they may yet seek His grace and mercy. Hiel must have been a hardened sinner to have attempted this.
(2) A more particular answer is suggested.
(a) He was a "Bethelite." This expression may mean that he was born in Bethel, though this is not clear. It suggests rather that he was wedded to the sin of Jeroboam; for Bethel was the head-quarters of that apostasy. There Jeroboam placed one of his famous calves. There he built an altar. There also he built a temple. There his priests congregated, and there he, in person, officiated as high priest. The service of the calves would so harden the heart of Hiel as to prepare him to disregard the curse of Jehovah.
(b) Then, he lived in the days of Ahab. These were days of fearful degeneracy. For Ahab provoked the Lord by wickedness more than all that had been before him. Hiel might argue that if Ahab could thus outrage the law of the God of Israel and survive, so might his own children survive, though he should transgress the adjuration of Joshua. It is dangerous to do evil because others have done it, apparently, with impunity.
(c) The curse was denounced a long time ago. Since then five centuries and a half had passed away. Time weakens memory with men, and when man has a purpose to serve, he may argue that this also is the case with God. But He that remembers mercy forever also remembers justice and judgment. Let us not deceive ourselves. Let us pray God to bring our sins to our remembrance, that we may repent of them before Him, for with Him they are never forgotten till forgiven.—J.A.M.