1 Kings
The history now before us accounts for the affairs of the kingdoms of Judah and Israel,
yet with special regard to the kingdom of God among them; for it is a sacred history. It is
earlier as to time, teaches much more, and is more interesting than any common histories.
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1 Kings
Chapter 1
Chapter Outline
(1–4)David's declining age.
(5–10)Adonijah aspires to the throne.
(11–31)David makes Solomon king.
(32–53)Solomon is anointed king, and Adoni-
jah's usurpation stopped.
Verses 1–4
We have David sinking under infirmities. He was chastised for his recent sins, and felt
the effects of his former toils and hardships.
Verses 5–10
Indulgent parents are often chastised with disobedient children, who are anxious to
possess their estates. No worldly wisdom, nor experience, nor sacredness of character, can
insure the continuance in any former course of those who remain under the power of self-
love. But we may well wonder by what arts Joab and Abiathar could be drawn aside.
Verses 11–31
Observe Nathan's address to Bathsheba. Let me give thee counsel how to save thy own
life, and the life of thy son. Such as this is the counsel Christ's ministers give us in his name,
to give all diligence, not only that no man take our crown, Re 3:11, but that we save our
lives, even the lives of our souls. David made a solemn declaration of his firm cleaving to
his former resolution, that Solomon should be his successor. Even the recollection of the
distresses from which the Lord redeemed him, increased his comfort, inspired his hopes,
and animated him to his duty, under the decays of nature and the approach of death.
Verses 32–53
The people expressed great joy and satisfaction in the elevation of Solomon. Every true
Israelite rejoices in the exaltation of the Son of David. Combinations formed upon evil
principles will soon be dissolved, when self-interest calls another way. How can those who
do evil deeds expect to have good tidings? Adonijah had despised Solomon, but soon dreaded
him. We see here, as in a glass, Jesus, the Son of David and the Son of God, exalted to the
throne of glory, notwithstanding all his enemies. His kingdom is far greater than that of his
father David, and therein all the true people of God cordially rejoice. The prosperity of his
cause is vexation and terror to his enemies. No horns of the altar, nor forms of godliness,
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Chapter 1
nor pretences to religion, can profit those who will not submit to His authority, and accept
of his salvation; and if their submission be hypocritical, they shall perish without remedy.
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Chapter 1
Chapter 2
Chapter Outline
(1–4)David's dying charge to Solomon.
(5–11)David's charge as to Joab and others.
(12–25)Solomon reigns, Adonijah aspiring to
the throne is put to death.
(26–34)Abiathar banished, Joab put to death.
(35–46)Shimei is put to death.
Verses 1–4
David's charge to Solomon is, to keep the charge of the Lord. The authority of a dying
father is much, but nothing to that of a living God. God promised David that the Messiah
should come from his descendants, and that promise was absolute; but the promise, that
there should not fail of them a man on the throne of Israel, was conditional; if he walks before
God in sincerity, with zeal and resolution: in order hereunto, he must take heed to his way.
(1Ki 2:5-11)
Verses 5–11
These dying counsels concerning Joab and Shimei, did not come from personal anger,
but for the security of Solomon's throne, which was the murders he had committed, but
would readily repeat them to carry any purpose; though long reprieved, he shall be reckoned
with at last. Time does not wear out the guilt of any sin, particularly of murder. Concerning
Shimei, Hold him not guiltless; do not think him any true friend to thee, or thy government,
or fit to be trusted; he has no less malice now than he had then. David's dying sentiments
are recorded, as delivered under the influence of the Holy Ghost, 2Sa 23:1–7. The Lord
discovered to him the offices and the salvation of that glorious personage, the Messiah,
whose coming he then foretold, and from whom he derived all his comforts and expectations.
That passage gives a decided proof that David died under the influence of the Holy Ghost,
in the exercise of faith and hope.
Verses 12–25
Solomon received Bathsheba with all the respect that was owing to a mother; but let
none be asked for that which they ought not to grant. It ill becomes a good man to prefer a
bad request, or to appear in a bad cause. According to eastern customs it was plain that
Adonijah sought to be king, by his asking for Abishag as his wife, and Solomon could not
be safe while he lived. Ambitious, turbulent spirits commonly prepare death for themselves.
Many a head has been lost by catching at a crown.
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Chapter 2
Verses 26–34
Solomon's words to Abiathar, and his silence, imply that some recent conspiracies had
been entered into. Those that show kindness to God's people shall have it remembered to
their advantage. For this reason Solomon spares Abiathar's life, but dismisses him from his
offices. In case of such sins as the blood of beasts would atone for, the altar was a refuge,
but not in Joab's case. Solomon looks upward to God as the Author of peace, and forward
to eternity as the perfection of it. The Lord of peace himself gives us that peace which is
everlasting.
Verses 35–46
The old malignity remains in the unconverted heart, and a watchful eye should be kept
on those who, like Shimei, have manifested their enmity, but have given no evidence of re-
pentance. No engagements or dangers will restrain worldly men; they go on, though they
forfeit their lives and souls. Let us remember, God will not accommodate his judgment to
us. His eye is over us; and let us strive to walk as in his presence. Let our every act, word,
and thought, be governed by this great truth, that the hour is quickly coming when the
smallest circumstances of our lives shall be brought to light, and our eternal state be fixed
by a righteous and unerring God. Thus Solomon's throne was established in peace, as the
type of the Redeemer's kingdom of peace and righteousness. And it is a comfort, in reference
to the enmity of the church's enemies, that, how much soever they rage, it is a vain thing
they imagine. Christ's throne is established, and they cannot shake it.
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Chapter 2
Chapter 3
Chapter Outline
(1–4)Solomon's marriage.
(5–15)His vision, His prayer for wisdom.
(16–28)The judgment of Solomon.
Verses 1–4
He that loved the Lord, should, for his sake, have fixed his love upon one of the Lord's
people. Solomon was a wise man, a rich man, a great man; yet the brightest praise of him,
is that which is the character of all the saints, even the poorest, “He loved the Lord.” Where
God sows plentifully, he expects to reap accordingly; and those that truly love God and his
worship, will not grudge the expenses of their religion. We must never think that wasted
which is laid out in the service of God.
Verses 5–15
Solomon's dream was not a common one. While his bodily powers were locked up in
sleep, the powers of his soul were strengthened; he was enabled to receive the Divine vision,
and to make a suitable choice. God, in like manner, puts us in the ready way to be happy,
by assuring us we shall have what we need, and pray for. Solomon's making such a choice
when asleep, and the powers of reason least active, showed it came from the grace of God.
Having a humble sense of his own wants and weakness, he pleads, Lord, I am but a little
child. The more wise and considerate men are, the better acquainted they are with their
own weakness, and the more jealous of themselves. Solomon begs of God to give him wisdom.
We must pray for it, Jas 1:5, that it may help us in our particular calling, and the various
occasions we have. Those are accepted of God, who prefer spiritual blessings to earthly good.
It was a prevailing prayer, and prevailed for more than he asked. God gave him wisdom,
such as no other prince was ever blessed with; and also gave him riches and honour. If we
make sure of wisdom and grace, these will bring outward prosperity with them, or sweeten
the want of it. The way to get spiritual blessings, is to wrestle with God in prayer for them.
The way to get earthly blessings, is to refer ourselves to God concerning them. Solomon has
wisdom given him, because he did ask it, and wealth, because he did not.
Verses 16–28
An instance of Solomon's wisdom is given. Notice the difficulty of the case. To find out
the true mother, he could not try which the child loved best, and therefore tried which loved
the child best: the mother's sincerity will be tried, when the child is in danger. Let parents
show their love to their children, especially by taking care of their souls, and snatching them
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Chapter 3
as brands out of the burning. By this and other instances of the wisdom with which God
endued him, Solomon had great reputation among his people. This was better to him than
weapons of war; for this he was both feared and loved.
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Chapter 3
Chapter 4
Chapter Outline
(1–19)Solomon's court.
(20–28)Solomon's dominions, His daily provi-
sion.
(29–34)The wisdom of Solomon.
Verses 1–19
In the choice of the great officers of Solomon's court, no doubt, his wisdom appeared.
Several are the same that were in his father's time. A plan was settled by which no part of
the country was exhausted to supply his court, though each sent its portion.
Verses 20–28
Never did the crown of Israel shine so bright, as when Solomon wore it. He had peace
on all sides. Herein, his kingdom was a type of the Messiah's; for to Him it is promised that
he shall have the heathen for his inheritance, and that princes shall worship him. The spir-
itual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus, were
typified by that of Israel. The kingdom of God is not, as Solomon's was, meat and drink,
but, what is infinitely better, righteousness, and peace, and joy in the Holy Ghost. The vast
number of his attendants, and the great resort to him, are shown by the provision daily
made. Herein Christ far outdoes Solomon, that he feeds all his subjects, not with the bread
that perishes, but with that which endures to eternal life.
Verses 29–34
Solomon's wisdom was more his glory than his wealth. He had what is here called
largeness of heart, for the heart is often put for the powers of the mind. He had the gift of
utterance, as well as wisdom. It is very desirable, that those who have large gifts of any kind,
should have large hearts to use them for the good of others. What treasures of wisdom and
knowledge are lost! But every sort of knowledge that is needful for salvation is to be found
in the holy Scriptures. There came persons from all parts, who were more eager after
knowledge than their neighbours, to hear the wisdom of Solomon. Solomon was herein a
type of Christ, in whom are hid all treasures of wisdom and knowledge; and hid for us, for
he is made of God to us, wisdom. Christ's fame shall spread through all the earth, and men
of all nations shall come to him, learn of him, and take upon them his easy yoke, and find
rest for their souls.
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Chapter 4
Chapter 5
Chapter Outline
(1–9)Solomon's agreement with Hiram.
(10–18)Solomon's workmen for the temple.
Verses 1–9
Here is Solomon's design to build a temple. There is no adversary, no Satan, so the word
is; no instrument of Satan to oppose it, or to divert from it. Satan does all he can, to hinder
temple work. When there is no evil abroad, then let us be ready and active in that which is
good, and get forward. Let God's promises quicken our endeavours. And all outward skill
and advantages should be made serviceable to the interests of Christ's kingdom.—If Tyre
supplies Israel with craftsmen, Israel will supply Tyre with corn, Eze 27:17. Thus, by the
wise disposal of Providence, one country has need of another, and is benefitted by another,
that there may be dependence on one another, to the glory of God.
Verses 10–18
The temple was chiefly built by the riches and labour of Gentiles, which typified their
being called into the church. Solomon commanded, and they brought costly stones for the
foundation. Christ, who is laid for a Foundation, is a chosen and precious Stone. We should
lay our foundation firm, and bestow most pains on that part of our religion which lies out
of the sight of men. And happy those who, as lively stones, are built up a spiritual house,
for a habitation of God through the Spirit. Who among us will build in the house of the
Lord?
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Chapter 5
Chapter 6
Chapter Outline
(1–10)The building of Solomon's temple.
(11–14)Promise given concerning the temple.
(15–38)Particulars respecting the temple.
Verses 1–10
The temple is called the house of the Lord, because it was directed and modelled by
him, and was to be employed in his service. This gave it the beauty of holiness, that it was
the house of the Lord, which was far beyond all other beauties. It was to be the temple of
the God of peace, therefore no iron tool must be heard; quietness and silence suit and help
religious exercises. God's work should be done with much care and little noise. Clamour
and violence often hinder, but never further the work of God. Thus the kingdom of God in
the heart of man grows up in silence, Mr 5:27.
Verses 11–14
None employ themselves for God, without having his eye upon them. But God plainly
let Solomon know that all the charge for building this temple, would neither excuse from
obedience to the law of God, nor shelter from his judgments, in case of disobedience.
Verses 15–38
See what was typified by this temple. 1. Christ is the true Temple. In him dwells all the
fulness of the Godhead; in him meet all God's spiritual Israel; through him we have access
with confidence to God. 2. Every believer is a living temple, in whom the Spirit of God
dwells, 1Co 3:16. This living temple is built upon Christ as its Foundation, and will be perfect
in due time. 3. The gospel church is the mystical temple. It grows to a holy temple in the
Lord, enriched and beautified with the gifts and graces of the Spirit. This temple is built
firm, upon a Rock. 4. Heaven is the everlasting temple. There the church will be fixed. All
that shall be stones in that building, must, in the present state of preparation, be fitted and
made ready for it. Let sinners come to Jesus as the living Foundation, that they may be built
on him, a part of this spiritual house, consecrated in body and soul to the glory of God.
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Chapter 6
Chapter 7
Chapter Outline
(1–12)Solomon's buildings.
(13–47)Furniture of the temple.
(48–51)Vessels of gold.
Verses 1–12
All Solomon's buildings, though beautiful, were intended for use. Solomon began with
the temple; he built for God first, and then his other buildings. The surest foundations of
lasting prosperity are laid in early piety. He was thirteen years building his house, yet he
built the temple in little more than seven years; not that he was more exact, but less eager
in building his own house, than in building God's. We ought to prefer God's honour before
our own ease and satisfaction.
Verses 13–47
The two brazen pillars in the porch of the temple, some think, were to teach those that
came to worship, to depend upon God only, for strength and establishment in all their reli-
gious exercises. “Jachin,” God will fix this roving mind. It is good that the heart be established
with grace. “Boaz,” In him is our strength, who works in us both to will and to do. Spiritual
strength and stability are found at the door of God's temple, where we must wait for the
gifts of grace, in use of the means of grace. Spiritual priests and spiritual sacrifices must be
washed in the laver of Christ's blood, and of regeneration. We must wash often, for we daily
contract pollution. There are full means provided for our cleansing; so that if we have our
lot for ever among the unclean it will be our own fault. Let us bless God for the fountain
opened by the sacrifice of Christ for sin and for uncleanness.
Verses 48–51
Christ is now the Temple and the Builder; the Altar and the Sacrifice; the Light of our
souls, and the Bread of life; able to supply all the wants of all that have applied or shall apply
to him. Outward images cannot represent, words cannot express, the heart cannot conceive,
his preciousness or his love. Let us come to him, and wash away our sins in his blood; let
us seek for the purifying grace of his Spirit; let us maintain communion with the Father
through his intercession, and yield up ourselves and all we have to his service. Being
strengthened by him, we shall be accepted, useful, and happy.
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Chapter 7
Chapter 8
Chapter Outline
(1–11)The dedication of the temple.
(12–21)The occasion.
(22–53)Solomon's prayer.
(54–61)His blessing and exhortation.
(62–66)Solomon's peace-offerings.
Verses 1–11
The bringing in the ark, is the end which must crown the work: this was done with great
solemnity. The ark was fixed in the place appointed for its rest in the inner part of the house,
whence they expected God to speak to them, even in the most holy place. The staves of the
ark were drawn out, so as to direct the high priest to the mercy-seat over the ark, when he
went in, once a year, to sprinkle the blood there; so that they continued of use, though there
was no longer occasion to carry it by them. The glory of God appearing in a cloud may sig-
nify, 1. The darkness of that dispensation, in comparison with the light of the gospel, by
which, with open face, we behold, as in a glass, the glory of the Lord. 2. The darkness of our
present state, in comparison with the sight of God, which will be the happiness of heaven,
where the Divine glory is unveiled.
Verses 12–21
Solomon encouraged the priests, who were much astonished at the dark cloud. The
dark dispensations of Providence should quicken us in fleeing for refuge to the hope of the
gospel. Nothing can more reconcile us to them, than to consider what God has said, and to
compare his word and works together. Whatever good we do, we must look on it as the
performance of God's promise to us, not of our promises to him.
Verses 22–53
In this excellent prayer, Solomon does as we should do in every prayer; he gives glory
to God. Fresh experiences of the truth of God's promises call for larger praises. He sues for
grace and favour from God. The experiences we have of God's performing his promises,
should encourage us to depend upon them, and to plead them with him; and those who
expect further mercies, must be thankful for former mercies. God's promises must be the
guide of our desires, and the ground of our hopes and expectations in prayer. The sacrifices,
the incense, and the whole service of the temple, were all typical of the Redeemer's offices,
oblation, and intercession. The temple, therefore, was continually to be remembered. Under
one word, “forgive,” Solomon expressed all that he could ask in behalf of his people. For,
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Chapter 8
as all misery springs from sin, forgiveness of sin prepares the way for the removal of every
evil, and the receiving of every good. Without it, no deliverance can prove a blessing. In
addition to the teaching of the word of God, Solomon entreated the Lord himself to teach
the people to profit by all, even by their chastisements. They shall know every man the plague
of his own heart, what it is that pains him; and shall spread their hands in prayer toward
this house; whether the trouble be of body or mind, they shall represent it before God. Inward
burdens seem especially meant. Sin is the plague of our own hearts; our in-dwelling corrup-
tions are our spiritual diseases: every true Israelite endeavours to know these, that he may
mortify them, and watch against the risings of them. These drive him to his knees; lamenting
these, he spreads forth his hands in prayer. After many particulars, Solomon concludes with
the general request, that God would hearken to his praying people. No place, now, under
the gospel, can add to the prayers made in or towards it. The substance is Christ; whatever
we ask in his name, it shall be given us. In this manner the Israel of God is established and
sanctified, the backslider is recovered and healed. In this manner the stranger is brought
nigh, the mourner is comforted, the name of God is glorified. Sin is the cause of all our
troubles; repentance and forgiveness lead to all human happiness.
Verses 54–61
Never was a congregation dismissed with what was more likely to affect them, and to
abide with them. What Solomon asks for in this prayer, is still granted in the intercession
of Christ, of which his supplication was a type. We shall receive grace sufficient, suitable,
and seasonable, in every time of need. No human heart is of itself willing to obey the gospel
call to repentance, faith, and newness of life, walking in all the commandments of the Lord,
yet Solomon exhorts the people to be perfect. This is the scriptural method, it is our duty
to obey the command of the law and the call of the gospel, seeing we have broken the law.
When our hearts are inclined thereto, feeling our sinfulness and weakness, we pray for Divine
assistance; thus are we made able to serve God through Jesus Christ.
Verses 62–66
Solomon offered a great sacrifice. He kept the feast of tabernacles, as it seems, after the
feast of dedication. Thus should we go home, rejoicing, from holy ordinances, thankful for
God's Goodness
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Chapter 8
Chapter 9
Chapter Outline
(1–9)God's answer to Solomon.
(10–14)The presents of Solomon and Hiram.
(15–28)Solomon's buildings, His trade.
Verses 1–9
God warned Solomon, now he had newly built and dedicated the temple, that he and
his people might not be high-minded, but fear. After all the services we can perform, we
stand upon the same terms with the Lord as before. Nothing can purchase for us liberty to
sin, nor would the true believer desire such a licence. He would rather be chastened of the
Lord, than be allowed to go on with ease and prosperity in sin.
Verses 10–14
Solomon gave Hiram twenty cities. Hiram did not like them. If Solomon would gratify
him, let it be in his own element, by becoming his partner in trade, as he did. See how the
providence of God suits this earth to the various tempers of men, and the dispositions of
men to the earth, and all for the good of mankind in general.
Verses 15–28
Here is a further account of Solomon's greatness. He began at the right end, for he built
God's house first, and finished that before he began his own; then God blessed him, and he
prospered in all his other buildings. Let piety begin, and profit follow; leave pleasure to the
last. Whatever pains we take for the glory of God, and to profit others, we are likely to have
the advantage. Canaan, the holy land, the glory of all lands, had no gold in it; which shows
that the best produce is that which is for the present support of life, our own and others;
such things did Canaan produce. Solomon got much by his merchandise, and yet has directed
us to a better trade, within reach of the poorest. Wisdom is better than the merchandise of
silver, and the gain thereof than fine gold, Pr 3:14.
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Chapter 9
Chapter 10
Chapter Outline
(1–13)The queen of Sheba's visit to Solomon.
(14–29)Solomon's wealth.
Verses 1–13
The queen of Sheba came to Solomon to hear his wisdom, thereby to improve her own.
Our Saviour mentions her inquiries after God, by Solomon, as showing the stupidity of
those who inquire not after God, by our Lord Jesus Christ. By waiting and prayer, by diligently
searching the Scriptures, by consulting wise and experienced Christians, and by practising
what we have learned, we shall be delivered from difficulties. Solomon's wisdom made more
impression upon the queen of Sheba than all his prosperity and grandeur. There is a spiritual
excellence in heavenly things, and in consistent Christians, to which no reports can do
justice. Here the truth exceeded; and all who, through grace, are brought to commune with
God, will say the one half was not told them of the pleasures and the advantages of wisdom's
ways. Glorified saints, much more, will say of heaven, that the thousandth part was not told
them, 1Co 2:9. She pronounced them happy that constantly attended Solomon. With much
more reason may we say of Christ's servants, Blessed are they that dwell in his house; they
will be still praising him. She made a noble present to Solomon. What we present to Christ,
he needs not, but will have us do so to express our gratitude. The believer who has been
with Jesus, will return to his station, discharge his duties with readiness, and from better
motives; looking forward to the day when, being absent from the body, he shall be present
with the Lord.
Verses 14–29
Solomon increased his wealth. Silver was nothing accounted of. Such is the nature of
worldly wealth, plenty of it makes it the less valuable; much more should the enjoyment of
spiritual riches lessen our esteem of all earthly possessions. If gold in abundance makes silver
to be despised, shall not wisdom, and grace, and the foretastes of heaven, which are far better
than gold, make gold to be lightly esteemed? See in Solomon's greatness the performance
of God's promise, and let it encourage us to seek first the righteousness of God's kingdom.
This was he, who, having tasted all earthly enjoyments, wrote a book, to show the vanity of
all worldly things, the vexation of spirit that attends them, and the folly of setting our hearts
upon them: and to recommend serious godliness, as that which will do unspeakably more
to make us happy, that all the wealth and power he was master of; and, through the grace
of God, it is within our reach.
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Chapter 10
Chapter 11
Chapter Outline
(1–8)Solomon's wives and concubines, His
idolatry.
(9–13)God's anger.
(14–25)Solomon's adversaries.
(26–40)Jeroboam's promotion.
(41–43)The death of Solomon.
Verses 1–8
There is not a more melancholy and astonishing instance of human depravity in the
sacred Scriptures, than that here recorded. Solomon became a public worshipper of abom-
inable idols! Probably he by degrees gave way to pride and luxury, and thus lost his relish
for true wisdom. Nothing forms in itself a security against the deceitfulness and depravity
of the human heart. Nor will old age cure the heart of any evil propensity. If our sinful pas-
sions are not crucified and mortified by the grace of God, they never will die of themselves,
but will last even when opportunities to gratify them are taken away. Let him that thinks he
stands, take heed lest he fall. We see how weak we are of ourselves, without the grace of
God; let us therefore live in constant dependence on that grace. Let us watch and be sober:
ours is a dangerous warfare, and in an enemy's country, while our worst foes are the traitors
in our own hearts. (1Ki 11:9-13)
Verses 9–13
The Lord told Solomon, it is likely by a prophet, what he must expect for his apostacy.
Though we have reason to hope that he repented, and found mercy, yet the Holy Ghost did
not expressly record it, but left it doubtful, as a warning to others not to sin. The guilt may
be taken away, but not the reproach; that will remain. Thus it must remain uncertain to us
till the day of judgment, whether or not Solomon was left to suffer the everlasting displeasure
of an offended God.
Verses 14–25
While Solomon kept close to God and to his duty, there was no enemy to give him un-
easiness; but here we have an account of two. If against us, he can make us fear even the
least, and the very grasshopper shall be a burden. Though they were moved by principles
of ambition or revenge, God used them to correct Solomon.
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Chapter 11
Verses 26–40
In telling the reason why God rent the kingdom from the house of Solomon, Ahijah
warned Jeroboam to take heed of sinning away his preferment. Yet the house of David must
be supported; out of it the Messiah would arise. Solomon sought to kill his successor. Had
not he taught others, that whatever devices are in men's hearts, the counsel of the Lord shall
stand? Yet he himself thinks to defeat that counsel. Jeroboam withdrew into Egypt, and was
content to live in exile and obscurity for awhile, being sure of a kingdom at last. Shall not
we be content, who have a better kingdom in reserve?
Verses 41–43
Solomon's reign was as long as his father's, but his life was not so. Sin shortened his
days. If the world, with all its advantages, could satisfy the soul, and afford real joy, Solomon
would have found it so. But he was disappointed in all, and to warn us, has left this record
of all earthly enjoyments, “Vanity and vexation of spirit.” The New Testament declares that
one greater than Solomon is come to reign over us, and to possess the throne of his father
David. May we not see something of Christ's excellency faintly represented to us in this
figure?
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Chapter 11
Chapter 12
Chapter Outline
(1–15)Rehoboam's accession, The people's
petition, His rough answer.
(16–24)Ten tribes revolt.
(25–33)Jeroboam's idolatry.
Verses 1–15
The tribes complained not to Rehoboam of his father's idolatry, and revolt from God.
That which was the greatest grievance, was none to them; so careless were they in matters
of religion, if they might live at ease, and pay no taxes. Factious spirits will never want
something to complain of. And when we see the Scripture account of Solomon's reign; the
peace, wealth, and prosperity Israel then enjoyed; we cannot doubt but that their charges
were false, or far beyond the truth. Rehoboam answered the people according to the counsel
of the young men. Never was man more blinded by pride, and desire of arbitrary power,
than which nothing is more fatal. God's counsels were hereby fulfilled. He left Rehoboam
to his own folly, and hid from his eyes the things which belonged to his peace, that the
kingdom might be rent from him. God serves his own wise and righteous purposes by the
imprudences and sins of men. Those that lose the kingdom of heaven, throw it away, as
Rehoboam, by wilfulness and folly.
Verses 16–24
The people speak unbecomingly of David. How soon are good men, and their good
services to the public, forgotten ! These considerations should reconcile us to our losses and
troubles, that God is the Author of them, and our brethren the instruments: let us not
meditate revenge. Rehoboam and his people hearkened to the word of the Lord. When we
know God's mind, we must submit, how much soever it crosses our own mind. If we secure
the favour of God, not all the universe can hurt us.
Verses 25–33
Jeroboam distrusted the providence of God; he would contrive ways and means, and
sinful ones too, for his own safety. A practical disbelief of God's all-sufficiency is at the
bottom of all our departures from him. Though it is probable he meant his worship for Je-
hovah the God of Israel, it was contrary to the Divine law, and dishonourable to the Divine
majesty to be thus represented. The people might be less shocked at worshipping the God
of Israel under an image, than if they had at once been asked to worship Baal; but it made
way for that idolatry. Blessed Lord, give us grace to reverence thy temple, thine ordinances,
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thine house of prayer, thy sabbaths, and never more, like Jeroboam, to set up in our hearts
any idol of abomination. Be thou to us every thing precious; do thou reign and rule in our
hearts, the hope of glory.
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Chapter 13
Chapter Outline
(1–10)Jeroboam's sin reproved.
(11–22)The prophet deceived.
(23–34)The disobedient prophet is slain, Jero-
boam's obstinacy.
Verses 1–10
In threatening the altar, the prophet threatens the founder and worshippers. Idolatrous
worship will not continue, but the word of the Lord will endure for ever. The prediction
plainly declared that the family of David would continue, and support true religion, when
the ten tribes would not be able to resist them. If God, in justice, harden the hearts of sinners,
so that the hand they have stretched out in sin they cannot pull in again by repentance, that
is a spiritual judgment, represented by this, and much more dreadful. Jeroboam looked for
help, not from his calves, but from God only, from his power, and his favour. The time may
come when those that hate the preaching, would be glad of the prayers of faithful ministers.
Jeroboam does not desire the prophet to pray that his sin might be pardoned, and his heart
changed, but only that his hand might be restored. He seemed affected for the present with
both the judgment and the mercy, but the impression wore off. God forbade his messenger
to eat or drink in Bethel, to show his detestation of their idolatry and apostacy from God,
and to teach us not to have fellowship with the works of darkness. Those have not learned
self-denial, who cannot forbear one forbidden meal.
Verses 11–22
The old prophet's conduct proves that he was not really a godly man. When the change
took place under Jeroboam, he preferred his ease and interest to his religion. He took a very
bad method to bring the good prophet back. It was all a lie. Believers are most in danger of
being drawn from their duty by plausible pretences of holiness. We may wonder that the
wicked prophet went unpunished, while the holy man of God was suddenly and severely
punished. What shall we make of this? The judgments of God are beyond our power to
fathom; and there is a judgment to come. Nothing can excuse any act of wilful disobedience.
This shows what they must expect who hearken to the great deceiver. They that yield to him
as a tempter, will be terrified by him as a tormentor. Those whom he now fawns upon, he
will afterwards fly upon; and whom he draws into sin, he will try to drive to despair.
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Verses 23–34
God is displeased at the sins of his own people; and no man shall be protected in dis-
obedience, by his office, his nearness to God, or any services he has done for him. God warns
all whom he employs, strictly to observe their orders. We cannot judge of men by their
sufferings, nor of sins by present punishments; with some, the flesh is destroyed, that the
spirit may be saved; with others, the flesh is pampered, that the soul may ripen for hell.
Jeroboam returned not from his evil way. He promised himself that the calves would secure
the crown to his family, but they lost it, and sunk his family. Those betray themselves who
think to support themselves by any sin whatever. Let us dread prospering in sinful ways;
pray to be kept from every delusion and temptation, and to be enabled to walk with self-
denying perseverance in the way of God's commands.
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Chapter 14
Chapter Outline
(1–6)Abijah being sick, his mother consults
Ahijah.
(7–20)The destruction of Jeroboam's house.
(21–31)Rehoboam's wicked reign.
Verses 1–6
“At that time,” when Jeroboam did evil, his child sickened. When sickness comes into
our families, we should inquire whether there may not be some particular sin harboured in
our houses, which the affliction is sent to convince us of, and reclaim us from. It had been
more pious if he had desired to know wherefore God contended with him; had begged the
prophet's prayers, and cast away his idols from him; but most people would rather be told
their fortune, than their faults or their duty. He sent to Ahijah, because he had told him he
should be king. Those who by sin disqualify themselves for comfort, yet expect that their
ministers, because they are good men, should speak peace and comfort to them, greatly
wrong themselves and their ministers. He sent his wife in disguise, that the prophet might
only answer her question concerning her son. Thus some people would limit their ministers
to smooth things, and care not for having the whole counsel of God declared to them, lest
it should prophesy no good concerning them, but evil. But she shall know, at the first word,
what she has to trust to. Tidings of a portion with hypocrites will be heavy tidings. God will
judge men according to what they are, not by what they seem to be.
Verses 7–20
Whether we keep an account of God's mercies to us or not, he does; and he will set them
in order before us, if we are ungrateful, to our greater confusion. Ahijah foretells the speedy
death of the child then sick, in mercy to him. He only in the house of Jeroboam had affection
for the true worship of God, and disliked the worship of the calves. To show the power and
sovereignty of his grace, God saves some out of the worst families, in whom there is some
good thing towards the Lord God of Israel. The righteous are removed from the evil to come
in this world, to the good to come in a better world. It is often a bad sign for a family, when
the best in it are buried out of it. Yet their death never can be a loss to themselves. It was a
present affliction to the family and kingdom, by which both ought to have been instructed.
God also tells the judgments which should come upon the people of Israel, for conforming
to the worship Jeroboam established. After they left the house of David, the government
never continued long in one family, but one undermined and destroyed another. Families
and kingdoms are ruined by sin. If great men do wickedly, they draw many others, both
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into the guilt and punishment. The condemnation of those will be severest, who must answer,
not only for their own sins, but for sins others have been drawn into, and kept in, by them.
Verses 21–31
Here is no good said of Rehoboam, and much said to the disadvantage of his subjects.
The abounding of the worst crimes, of the worst of the heathen, in Jerusalem, the city the
Lord had chosen for his temple and his worship, shows that nothing can mend the hearts
of fallen men but the sanctifying grace of the Holy Spirit. On this alone may we depend; for
this let us daily pray, in behalf of ourselves and all around us. The splendour of their temple,
the pomp of their priesthood, and all the advantages with which their religion was attended,
could not prevail to keep them close to it; nothing less than the pouring out the Spirit will
keep God's Israel in their allegiance to him. Sin exposes, makes poor, and weakens any
people. Shishak, king of Egypt, came and took away the treasures. Sin makes the gold become
dim, changes the most fine gold, and turns it into brass.
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Chapter 15
Chapter Outline
(1–8)Wicked reign of Abijam, king of Judah.
(9–24)Good reign of Asa, king of Judah.
(25–34)The evil reigns of Nadab and Baasha in
Israel.
Verses 1–8
Abijam's heart was not perfect with the Lord his God; he wanted sincerity; he began
well, but he fell off, and walked in all the sins of his father, following his bad example, though
he had seen the bad consequences of it. David's family was continued as a lamp in Jerusalem,
to maintain the true worship of God there, when the light of Divine truth was extinguished
in all other places. The Lord has still taken care of his cause, while those who ought to have
been serviceable thereto have lived and perished in their sins. The Son of David will still
continue a light to his church, to establish it in truth and righteousness to the end of time.
There are two kinds of fulfilling the law, one legal, the other by the gospel. Legal is, when
men do all things required in the law, and that by themselves. None ever thus fulfilled the
law but Christ, and Adam before his fall. The gospel manner of fulfilling the law is, to believe
in Christ who fulfilled the law for us, and to endeavour in the whole man to obey God in
all his precepts. And this is accepted of God, as to all those that are in Christ. Thus David
and others are said to fulfil the law.
Verses 9–24
Asa did what was right in the eyes of the Lord. That is right indeed which is so in God's
eyes. Asa's times were times of reformation. He removed that which was evil; there reform-
ation begins, and a great deal he found to do. When Asa found idolatry in the court, he
rooted it out thence. Reformation must begin at home. Asa honours and respects his
mother; he loves her well, but he loves God better. Those that have power are happy when
thus they have hearts to use it well. We must not only cease to do evil, but learn to do well;
not only cast away the idols of our iniquity, but dedicate ourselves and our all to God's
honour and glory. Asa was cordially devoted to the service of God, his sins not arising from
presumption. But his league with Benhadad arose from unbelief. Even true believers find it
hard, in times of urgent danger, to trust in the Lord with all their heart. Unbelief makes way
for carnal policy, and thus for one sin after another. Unbelief has often led Christians to call
in the help of the Lord's enemies in their contests with their brethren; and some who once
shone brightly, have thus been covered with a dark cloud towards the end of their days.
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Verses 25–34
During the single reign of Asa in Judah, the government of Israel was in six or seven
different hands. Observe the ruin of the family of Jeroboam; no word of God shall fall to
the ground. Divine threatenings are not designed merely to terrify. Ungodly men execute
the just judgments of God upon each other. But in the midst of dreadful sins and this apparent
confusion, the Lord carries on his own plan: when it is fully completed, the glorious justice,
wisdom, truth, and mercy therein displayed, shall be admired and adored through all the
ages of eternity.
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Chapter 16
Chapter Outline
(1–14)The reigns of Baasha and Elah in Israel.
(15–28)Reigns of Zimri and Omri in Israel.
(29–34)Ahab's wickedness, Hiel rebuilds
Jericho.
Verses 1–14
This chapter relates wholly to the kingdom of Israel, and the revolutions of that kingdom.
God calls Israel his people still, though wretchedly corrupted. Jehu foretells the same destruc-
tion to come upon Baasha's family, which that king had been employed to bring upon the
family of Jeroboam. Those who resemble others in their sins, may expect to resemble them
in the plagues they suffer, especially those who seem zealous against such sins in others as
they allow in themselves. Baasha himself dies in peace, and is buried with honour. Herein
plainly appears that there are punishments after death, which are most to be dreaded. Let
Elah be a warning to drunkards, who know not but death may surprise them. Death easily
comes upon men when they are drunk. Besides the diseases which men bring themselves
into by drinking, when in that state, men are easily overcome by an enemy, and liable to
bad accidents. Death comes terribly upon men in such a state, finding them in the act of
sin, and unfitted for any act of devotion; that day comes upon them unawares. The word of
God was fulfilled, and the sins of Baasha and Elah were reckoned for, with which they pro-
voked God. Their idols are called their vanities, for idols cannot profit nor help; miserable
are those whose gods are vanities.
Verses 15–28
When men forsake God, they will be left to plague one another. Proud aspiring men
ruin one another. Omri struggled with Tibni some years. Though we do not always under-
stand the rules by which God governs nations and individuals in his providence, we may
learn useful lessons from the history before us. When tyrants succeed each other, and mas-
sacres, conspiracies, and civil wars, we may be sure the Lord has a controversy with the
people for their sins; they are loudly called to repent and reform. Omri made himself infam-
ous by his wickedness. Many wicked men have been men of might and renown; have built
cities, and their names are found in history; but they have no name in the book of life.
Verses 29–34
Ahab did evil above all that reigned before him, and did it with a particular enmity both
against Jehovah and Israel. He was not satisfied with breaking the second commandment
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by image-worship, he broke the first by worshipping other gods: making light of lesser sins
makes way for greater. Marriages with daring offenders also imbolden in wickedness, and
hurry men on to the greatest excesses. One of Ahab's subjects, following the example of his
presumption, ventured to build Jericho. Like Achan, he meddled with the accursed thing;
turned that to his own use, which was devoted to God's honour: he began to build, in defiance
of the curse well devoted to God's honour: he began to build, in defiance of the curse well
known in Israel; but none ever hardened his heart against God, and prospered. Let the
reading of this chapter cause us to mark the dreadful end of all the workers of iniquity. And
what does the history of all ungodly men furnish, what ever rank or situation they move in,
but sad examples of the same?
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Chapter 17
Chapter Outline
(1–7)Elijah fed by ravens.
(8–16)Elijah sent to Zarephath.
(17–24)Elijah raises the widow's son to life.
Verses 1–7
God wonderfully suits men to the work he designs them for. The times were fit for an
Elijah; an Elijah was fit for them. The Spirit of the Lord knows how to fit men for the occa-
sions. Elijah let Ahab know that God was displeased with the idolaters, and would chastise
them by the want of rain, which it was not in the power of the gods they served to bestow.
Elijah was commanded to hide himself. If Providence calls us to solitude and retirement, it
becomes us to go: when we cannot be useful, we must be patient; and when we cannot work
for God, we must sit still quietly for him. The ravens were appointed to bring him meat,
and did so. Let those who have but from hand to mouth, learn to live upon Providence, and
trust it for the bread of the day, in the day. God could have sent angels to minister to him;
but he chose to show that he can serve his own purposes by the meanest creatures, as effec-
tually as by the mightiest. Elijah seems to have continued thus above a year. The natural
supply of water, which came by common providence, failed; but the miraculous supply of
food, made sure to him by promise, failed not. If the heavens fail, the earth fails of course;
such are all our creature-comforts: we lose them when we most need them, like brooks in
summer. But there is a river which makes glad the city of God, that never runs dry, a well
of water that springs up to eternal life. Lord, give us that living water! (1Ki 17:8-16)
Verses 8–16
Many widows were in Israel in the days of Elias, and some, it is likely, would have bidden
him welcome to their houses; yet he is sent to honour and bless with his presence a city of
Sidon, a Gentile city, and so becomes the first prophet of the Gentiles. Jezebel was Elijah's
greatest enemy; yet, to show her how powerless was her malice, God will find a hiding-place
for him even in her own country. The person appointed to entertain Elijah is not one of the
rich or great men of Sidon; but a poor widow woman, in want, and desolate, is made both
able and willing to sustain him. It is God's way, and it is his glory, to make use of, and put
honour upon, the weak and foolish things of the world. O woman, great was thy faith; one
has not found the like, no not in Israel. She took the prophet's word, that she should not
lose by it. Those who can venture upon the promise of God, will make no difficulty to expose
and empty themselves in his service, by giving him his part first. Surely the increase of this
widow's faith, so as to enable her thus readily to deny herself, and to depend upon the Divine
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promise, was as great a miracle in the kingdom of grace, as the increase of her meal and oil
in the kingdom of providence. Happy are all who can thus, against hope, believe and obey
in hope. One poor meal's meat this poor widow gave the prophet; in recompence of it, she
and her son did eat above two years, in a time of famine. To have food from God's special
favour, and in such good company as Elijah, made it more than doubly sweet. It is promised
to those who trust in God, that they shall not be ashamed in evil time; in days of famine
they shall be satisfied.
Verses 17–24
Neither faith nor obedience shut out afflictions and death. The child being dead, the
mother spake to the prophet, rather to give vent to her sorrow, than in hope of relief. When
God removes our comforts from us, he remembers our sins against us, perhaps the sins of
our youth, though long since past. When God remembers our sins against us, he designs to
teach us to remember them against ourselves, and to repent of them. Elijah's prayer was
doubtless directed by the Holy Spirit. The child revived. See the power of prayer, and the
power of Him who hears prayer.
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Chapter 18
Chapter Outline
(1–16)Elijah sends Ahab notice of his coming.
(17–20)Elijah meets Ahab.
(21–40)Elijah's trial of the false prophets.
(41–46)Elijah, by prayer, obtains rain.
Verses 1–16
The severest judgments, of themselves, will not humble or change the hearts of sinners;
nothing, except the blood of Jesus Christ, can atone for the guilt of sin; nothing, except the
sanctifying Spirit of God, can purge away its pollution. The priests and the Levites were
gone to Judah and Jerusalem, 2Ch 11:13, 14, but instead of them God raised up prophets,
who read and expounded the word. They probably were from the schools of the prophets,
first set up by Samuel. They had not the spirit of prophecy as Elijah, but taught the people
to keep close to the God of Israel. These Jezebel sought to destroy. The few that escaped
death were forced to hide themselves. God has his remnant among all sorts, high and low;
and that faith, fear, and love of his name, which are the fruits of the Holy Spirit, will be ac-
cepted through the Redeemer. See how wonderfully God raises up friends for his ministers
and people, for their shelter in difficult times. Bread and water were now scarce, yet Obadiah
will find enough for God's prophets, to keep them alive. Ahab's care was not to lose all the
beasts; but he took no care about his soul, not to lose that. He took pains to seek grass, but
none to seek the favour of God; fencing against the effect, but not inquiring how to remove
the cause. But it bodes well with a people, when God calls his ministers to stand forth, and
show themselves. And we may the better endure the bread of affliction, while our eyes see
our teachers.
Verses 17–20
One may guess how people stand affected to God, by observing how they stand affected
to his people and ministers. It has been the lot of the best and most useful men, like Elijah,
to be called and counted the troublers of the land. But those who cause God's judgments do
the mischief, not he that foretells them, and warns the nation to repent.
Verses 21–40
Many of the people wavered in their judgment, and varied in their practice. Elijah called
upon them to determine whether Jehovah or Baal was the self-existent, supreme God, the
Creator, Governor, and Judge of the world, and to follow him alone. It is dangerous to halt
between the service of God and the service of sin, the dominion of Christ and the dominion
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of our lusts. If Jesus be the only Saviour, let us cleave to him alone for every thing; if the
Bible be the world of God, let us reverence and receive the whole of it, and submit our un-
derstanding to the Divine teaching it contains. Elijah proposed to bring the matter to a trial.
Baal had all the outward advantages, but the event encourages all God's witnesses and ad-
vocates never to fear the face of man. The God that answers by fire, let him be God: the
atonement was to be made by sacrifice, before the judgment could be removed in mercy.
The God therefore that has power to pardon sin, and to signify it by consuming the sin-of-
fering, must needs be the God that can relieve from the calamity. God never required his
worshippers to honour him in the manner of the worshippers of Baal; but the service of the
devil, though sometimes it pleases and pampers the body, yet, in other things, really is cruel
to it, as in envy and drunkenness. God requires that we mortify our lusts and corruptions;
but bodily penances and severities are no pleasure to him. Who has required these things
at your hands? A few words uttered in assured faith, and with fervent affection for the glory
of God, and love to the souls of men, or thirstings after the Lord's image and his favour,
form the effectual, fervent prayer of the righteous man, which availeth much. Elijah sought
not his own glory, but that of God, for the good of the people. The people are all agreed,
convinced, and satisfied; Jehovah, he is the God. Some, we hope, had their hearts turned,
but most of them were convinced only, not converted. Blessed are they that have not seen
what these saw, yet have believed, and have been wrought upon by it, more than they that
saw it.
Verses 41–46
Israel, being so far reformed as to acknowledge the Lord to be God, and to consent to
the execution of Baal's prophets, was so far accepted, that God poured out blessing upon
the land. Elijah long continued praying. Though the answer of our fervent and believing
supplications does not come quickly, we must continue earnest in prayer, and not faint or
give over. A little cloud at length appeared, which soon overspread the heavens, and watered
the earth. Great blessings often arise from small beginnings, showers of plenty from a cloud
of span long. Let us never despise the day of small things, but hope and wait for great things
from it. From what small beginnings have great matters arisen! It is thus in all the gracious
proceedings of God with the soul. Scarcely to be perceived are the first workings of his
Spirit in the heart, which grow up at last to the wonder of men, and applause of angels. Elijah
hastened Ahab home, and attended him. God will strengthen his people for every service
to which his commandments and providence call them. The awful displays of Divine justice
and holiness dismay the sinner, extort confessions, and dispose to outward obedience while
the impression lasts; but the view of these, with mercy, love, and truth in Christ Jesus, is
needful to draw the soul to self-abasement, trust, and love. The Holy Spirit employs both
in the conversion of sinners; when sinners are impressed with Divine truths, they should
be exhorted to set about the duties to which the Saviour calls his disciples.
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Chapter 19
Chapter Outline
(1–8)Elijah flees to the wilderness.
(9–13)God manifests himself to Elijah.
(14–18)God's answer to Elijah.
(19–21)The call of Elisha.
Verses 1–8
Jezebel sent Elijah a threatening message. Carnal hearts are hardened and enraged
against God, by that which should convince and conquer them. Great faith is not always
alike strong. He might be serviceable to Israel at this time, and had all reason to depend
upon God's protection, while doing God's work; yet he flees. His was not the deliberate desire
of grace, as Paul's, to depart and be with Christ. God thus left Elijah to himself, to show that
when he was bold and strong, it was in the Lord, and the power of his might; but of himself
he was no better than his fathers. God knows what he designs us for, though we do not,
what services, what trials, and he will take care that we are furnished with grace sufficient.
Verses 9–13
The question God put, What doest thou here, Elijah? is a reproof. It concerns us often
to ask whether we are in our place, and in the way of our duty. Am I where I should be?
whither God calls me, where my business lies, and where I may be useful? He complained
of the people, and their obstinacy in sin; I only am left. Despair of success hinders many a
good enterprise. Did Elijah come hither to meet with God? he shall find that God will meet
him. The wind, and earthquake, and fire, did not make him cover his face, but the still voice
did. Gracious souls are more affected by the tender mercies of the Lord, than by his terrors.
The mild voice of Him who speaks from the cross, or the mercy-seat, is accompanied with
peculiar power in taking possession of the heart.
Verses 14–18
God repeated the question, What doest thou here? Then he complained of his discour-
agement; and whither should God's prophets go with their complaints of that kind, but to
their Master? The Lord gave him an answer. He declares that the wicked house of Ahab
shall be rooted out, that the people of Israel shall be punished for their sins; and he shows
that Elijah was not left alone as he had supposed, and also that a helper should at once be
raised up for him. Thus all his complaints are answered and provided for. God's faithful
ones are often his hidden ones, Ps 83:3, and the visible church is scarcely to be seen: the
wheat is lost in chaff, and the gold in dross, till the sifting, refining, separating day comes.
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The Lord knows them that are his, though we do not; he sees in secret. When we come to
heaven we shall miss many whom we thought to have met there; we shall meet many whom
we little thought to have met there. God's love often proves larger than man's charity, and
far more extended.
Verses 19–21
Elijah found Elisha by Divine direction, not in the schools of the prophets, but in the
field; not reading, or praying, or sacrificing, but ploughing. Idleness is no man's honour,
nor is husbandry any man's disgrace. An honest calling in the world, does not put us out of
the way of our heavenly calling, any more than it did Elisha. His heart was touched by the
Holy Spirit, and he was ready to leave all to attend Elijah. It is in a day of power that Christ's
subjects are made willing; nor would any come to Christ unless they were thus drawn. It
was a discouraging time for prophets to set out in. A man that had consulted with flesh and
blood, would not be fond of Elijah's mantle; yet Elisha cheerfully leaves all to accompany
him. When the Saviour said to one and to another, Follow me, the dearest friends and most
profitable occupations were cheerfully left, and the most arduous duties done from love to
his name. May we, in like manner, feel the energy of his grace working in us mightily, and
by unreserved submission at once, may we make our calling and election sure.
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Chapter 20
Chapter Outline
(1–11)Benhadad besieges Samaria.
(12–21)Benhadad's defeat.
(22–30)The Syrians again defeated.
(31–43)Ahab makes peace with Benhadad.
Verses 1–11
Benhadad sent Ahab a very insolent demand. Ahab sent a very disgraceful submission;
sin brings men into such straits, by putting them out of the Divine protection. If God do
not rule us, our enemies shall: guilt dispirits men, and makes them cowards. Ahab became
desperate. Men will part with their most pleasant things, those they most love, to save their
lives; yet they lose their souls rather than part with any pleasure or interest to prevent it.
Here is one of the wisest sayings that ever Ahab spake, and it is a good lesson to all. It is folly
to boast of any day to come, since we know not what it may bring forth. Apply it to our
spiritual conflicts. Peter fell by self-confidence. Happy is the man who is never off his watch.
Verses 12–21
The proud Syrians were beaten, and the despised Israelites were conquerors. The orders
of the proud, drunken king disordered his troops, and prevented them from attacking the
Israelites. Those that are most secure, are commonly least courageous. Ahab slew the Syrians
with a great slaughter. God often makes one wicked man a scourge to another.
Verses 22–30
Those about Benhadad advised him to change his ground. They take it for granted that
it was not Israel, but Israel's gods, that beat them; but they speak very ignorantly of Jehovah.
They supposed that Israel had many gods, to whom they ascribed limited power within a
certain district; thus vain were the Gentiles in their imaginations concerning God. The
greatest wisdom in worldly concerns is often united with the most contemptible folly in the
things of God.
Verses 31–43
This encouragement sinners have to repent and humble themselves before God; Have
we not heard, that the God of Israel is a merciful God? Have we not found him so? That is
gospel repentance, which flows from an apprehension of the mercy of God, in Christ; there
is forgiveness with him. What a change is here! The most haughty in prosperity often are
most abject in adversity; an evil spirit will thus affect a man in both these conditions. There
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are those on whom, like Ahab, success is ill bestowed; they know not how to serve either
God or their generation, or even their own true interests with their prosperity: Let favour
be showed to the wicked, yet will he not learn righteousness. The prophet designed to reprove
Ahab by a parable. If a good prophet were punished for sparing his friend and God's when
God said, Smite, of much sorer punishment should a wicked king be thought worthy, who
spared his enemy and God's, when God said, Smite. Ahab went to his house, heavy and
displeased, not truly penitent, or seeking to undo what he had done amiss; every way out
of humour, notwithstanding his victory. Alas! many that hear the glad tidings of Christ, are
busy and there till the day of salvation is gone.
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Chapter 21
Chapter Outline
(1–4)Ahab covets Naboth's vineyard.
(5–16)Naboth murdered by Jezebel.
(17–29)Elijah denounces judgments against
Ahab.
Verses 1–4
Naboth, perhaps, had been pleased that he had a vineyard situated so near the palace,
but the situation proved fatal to him; many a man's possessions have been his snare, and
his neighbourhood to greatness, of bad consequence. Discontent is a sin that is its own
punishment, and makes men torment themselves. It is a sin that is its own parent; it arises
not from the condition, but from the mind: as we find Paul contented in a prison, so Ahab
was discontented in a palace. He had all the delights of Canaan, that pleasant land, at com-
mand; the wealth of a kingdom, the pleasures of a court, and the honours and powers of a
throne; yet all avails him nothing without Naboth's vineyard. Wrong desires expose men
to continual vexations, and those that are disposed to fret, however well off, may always
find something or other to fret at.
Verses 5–16
When, instead of a help meet, a man has an agent for Satan, in the form of an artful,
unprincipled, yet beloved wife, fatal effects may be expected. Never were more wicked orders
given by any prince, than those Jezebel sent to the rulers of Jezreel. Naboth must be murdered
under colour of religion. There is no wickedness so vile, so horrid, but religion has sometimes
been made a cover for it. Also, it must be done under colour of justice, and with the formal-
ities of legal process. Let us, from this sad story, be amazed at the wickedness of the wicked,
and the power of Satan in the children of disobedience. Let us commit the keeping of our
lives and comforts to God, for innocence will not always be our security; and let us rejoice
in the knowledge that all will be set to rights in the great day.
Verses 17–29
Blessed Paul complains that he was sold under sin, Ro 7:14, as a poor captive against
his will; but Ahab was willing, he sold himself to sin; of choice, and as his own act and deed,
he loved the dominion of sin. Jezebel his wife stirred him up to do wickedly. Ahab is reproved,
and his sin set before his eyes, by Elijah. That man's condition is very miserable, who has
made the word of God his enemy; and very desperate, who reckons the ministers of that
word his enemies, because they tell him the truth. Ahab put on the garb and guise of a
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penitent, yet his heart was unhumbled and unchanged. Ahab's repentance was only what
might be seen of men; it was outward only. Let this encourage all that truly repent, and un-
feignedly believe the holy gospel, that if a pretending partial penitent shall go to his house
reprieved, doubtless, a sincere believing penitent shall go to his house justified.
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Chapter 22
Chapter Outline
(1–14)Jehoshaphat makes a league with Ahab.
(15–28)Micaiah predicts the death of Ahab.
(29–40)Death of Ahab.
(41–50)Jehoshaphat's good reign over Judah.
(51–53)Ahaziah's evil reign over Israel.
Verses 1–14
The same easiness of temper, which betrays some godly persons into friendship with
the declared enemies of religion, renders it very dangerous to them. They will be drawn to
wink at and countenance such conduct and conversation as they ought to protest against
with abhorrence. Whithersoever a good man goes, he ought to take his religion with him,
and not be ashamed to own it when he is with those who have no regard for it. Jehoshaphat
had not left behind him, at Jerusalem, his affection and reverence for the word of the Lord,
but avowed it, and endeavoured to bring it into Ahab's court. And Ahab's prophets, to please
Jehoshaphat, made use of the name of Jehovah: to please Ahab, they said, Go up. But the
false prophets cannot so mimic the true, but that he who has spiritual senses exercised, can
discern the fallacy. One faithful prophet of the Lord was worth them all. Wordly men have
in all ages been alike absurd in their views of religion. They would have the preacher fit his
doctrine to the fashion of the times, and the taste of the hearers, and yet to add, Thus saith
the Lord, to words that men would put into their mouths. They are ready to cry out against
a man as rude and foolish, who scruples thus to try to secure his own interests, and to deceive
others.
Verses 15–28
The greatest kindness we can do to one that is going in a dangerous way, is, to tell him
of his danger. To leave the hardened criminal without excuse, and to give a useful lesson to
others, Micaiah related his vision. This matter is represented after the manner of men: we
are not to imagine that God is ever put upon new counsels; or that he needs to consult with
angels, or any creature, about the methods he should take; or that he is the author of sin, or
the cause of any man's telling or believing a lie. Micaiah returned not the blow of Zedekiah,
yet, since he boasted of the Spirit, as those commonly do that know least of the Holy Spirit's
operations, the true prophet left him to be convinced of his error by the event. Those that
will not have their mistakes set right in time, by the word of God, will be undeceived, when
it is too late, by the judgments of God. We should be ashamed of what we call trials, were
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we to consider what the servants of God have endured. Yet it will be well, if freedom from
trouble prove not more hurtful to us; we are more easily allured and bribed into unfaithfulness
and conformity to the world, than driven to them.
Verses 29–40
Ahab basely intended to betray Johoshaphat to danger, that he might secure himself.
See what they get that join with wicked men. How can it be expected that he should be true
to his friend, who has been false to his God! He had said in compliment to Ahab, I am as
thou art, and now he was indeed taken for him. Those that associate with evil-doers, are in
danger of sharing in their plagues. By Jehoshaphat's deliverance, God let him know, that
though he was displeased with him, yet he had not deserted him. God is a friend that will
not fail us when other friends do. Let no man think to hide himself from God's judgment.
God directed the arrow to hit Ahab; those cannot escape with life, whom God has doomed
to death. Ahab lived long enough to see part of Micaiah's prophecy accomplished. He had
time to feel himself die; with what horror must he have thought upon the wickedness he
had committed!
Verses 41–50
Jehoshaphat's reign appears to have been one of the best, both as to piety and prosperity.
He pleased God, and God blessed him.
Verses 51–53
Ahaziah's reign was very short, not two years; some sinners God makes quick work
with. A very bad character is given of him; he listened not to instruction, took no warning,
but followed the example of his wicked father, and the counsel of his more wicked mother,
Jezebel, who was still living. Miserable are the children who not only derive a sinful nature
from their parents, but are taught by them to increase it; and most unhappy parents are
they, that help to damn their children's souls. Hardened sinners rush forward, unawed and
unmoved, in the ways from which others before them have been driven into everlasting
misery.
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