Resultados para: "Sidon"

So they . . . searched the land--They advanced from south to north, reconnoitering the whole land. the wilderness of Zin--a long level plain, or deep valley of sand, the monotony of which is relieved by a few tamarisk and rethem trees. Under the names of El Ghor and El Araba, it forms the continuation of the Jordan valley, extending from the Dead Sea to the Gulf of Akaba. Rehob--or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon; and, according to others, it is the same as El Hule, an extensive and fertile champaign country, at the foot of Anti-libanus, a few leagues below Paneas. as men come to Hamath--or, "the entering in of Hamath" (Kg2 14:25), now the valley of Balbeck, a mountain pass or opening in the northern frontier, which formed the extreme limit in that direction of the inheritance of Israel. From the mention of these places, the route of the scouts appears to have been along the course of the Jordan in their advance; and their return was by the western border through the territories of the Sidonians and Philistines.

to-morrow, about this time will I deliver them up all slain before Israel--As it was impossible to have marched from Gilgal to Merom in one day, we must suppose Joshua already moving northward and within a day's distance of the Canaanite camp, when the Lord gave him this assurance of success. With characteristic energy he made a sudden advance, probably during the night, and fell upon them like a thunderbolt, when scattered along the rising grounds (Septuagint), before they had time to rally on the plain. In the sudden panic "the Lord delivered them into the hand of Israel, who smote them, and chased them." The rout was complete; some went westward, over the mountains, above the gorge of the Leontes, to Sidon and Misrephothmaim ("glass-smelting houses"), in the neighborhood, and others eastward to the plain of Mizpeh.

Here, I. God puts Joshua in mind of his old age, v. 1. 1. It is said that Joshua was old and stricken in years, and he and Caleb were at this time the only old men among the thousands of Israel, none except them of all those who were numbered at Mount Sinai being now alive. He had been a man of war from his youth (Exo 17:10); but now he yielded to the infirmities of age, with which it is in vain for the stoutest to think of contesting. It should seem Joshua had not the same strength and vigour in his old age that Moses had; all that come to old age do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in, nor expectation of service from. 2. God takes notice of it to him: God said to him, Thou art old. Note, It is good for those who are old and stricken in years to be put in remembrance of their being so. Some have gray hairs here and there upon them, and perceive it not (Hos 7:9); they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation for death, which is coming towards them apace. But God mentions Joshua's age and growing infirmities, (1.) As a reason why he should now lay by the thoughts of pursuing the war; he cannot expect to see an end of it quickly, for there remained much land, more perhaps than he thought, to be possessed, in several parts remote from each other: and it was not fit that at his age he should be put upon the fatigue of renewing the war, and carrying it to such distant places; no, it was enough for him that he had reduced the body of the country. "Let him be gathered to rest with honour and the thanks of his people for the good services he had done them, and let the conquering of the skirts of the country be left for those that shall come after." As he had entered into the labours of Moses, so let others enter into his, and bring forth the top-stone, the doing of which was reserved for David long after. Observe, God considers the frame of his people, and would not have them burdened with work above their strength. It cannot be expected that old people should do as they have done for God and their country. (2.) As a reason why he should speedily apply himself to the dividing of that which he had conquered. That work must be done, and done quickly; it was necessary that he should preside in the doing of it, and therefore, he being old and stricken in years, and not likely to continue long, let him make this his concluding piece of service to God and Israel. All people, but especially old people, should set themselves to do that quickly which must be done before they die, lest death prevent them, Ecc 9:10. II. He gives him a particular account of the land that yet remained unconquered, which was intended for Israel, and which, in due time, they should be masters of if they did not put a bar in their own door. Divers places are here mentioned, some in the south, as the country of the Philistines, governed by five lords, and the land that lay towards Egypt (Jos 13:2, Jos 13:3), some westward, as that which lay towards the Sidonians (Jos 13:4), some eastward, as all Lebanon (Jos 13:5), some towards the north, as that in the entering in of Hamath, Jos 13:5. Joshua is told this, and he made the people acquainted with it, 1. That they might be the more affected with God's goodness to them in giving them this good land, and might thereby be engaged to love and serve him; for, if this which they had was too little, God would moreover give them such and such things, Sa2 12:8. 2. That they might not be tempted to make any league, or contract any dangerous familiarity with these their neighbours so as to learn their way, but might rather be jealous of them, as a people that kept them from their right and that they had just cause of quarrel with. 3. That they might keep themselves in a posture for war, and not think of putting off the harness so long as there remained any land to be possessed. Nor must we lay aside our spiritual armour, nor be off our watch, till our victory be completed in the kingdom of glory. III. He promises that he would make the Israelites masters of all those countries that were yet unsubdued, though Joshua was old and not able to do it, old and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised broken vessels, God will do his own work in his own time (Jos 13:6): I will drive them out. The original is emphatic: "It is I that will do it, I that can do it when thou are dead and gone, and will do it if Israel be not wanting to themselves." "I will do it by my Word," so the Chaldee here, as in many other places, "by the eternal Word, the captain of the hosts of the Lord." This promise that he would drive them out from before the children of Israel plainly supposes it as the condition of the promise that the children of Israel must themselves attempt their extirpation, must go up against them, else they could not be said to be driven out before them; if afterwards Israel, through sloth, or cowardice, or affection to these idolaters, sit still and let them alone, they must blame themselves, and not God, if they be not driven out. We must work out our salvation, and then God will work in us and work with us; we must resist our spiritual enemies, and then God will tread them under our feet; we must go forth to our Christian work and warfare, and then God will go forth before us.

all the land of the Canaanites, and Mearah--("the cave") that is beside the Sidonians--a mountainous region of Upper Galilee, remarkable for its caves and fastnesses. unto Aphek--now Afka; eastward, in Lebanon. to the borders of the Amorites--a portion of the northeastern territory that had belonged to Og. The third district that remained unsubdued:

All the inhabitants of the hill country from Lebanon unto Misrephoth-maim--(See on Jos 11:8) --that is, "all the Sidonians and Phœnicians." them will I drive out--The fulfilment of this promise was conditional. In the event of the Israelites proving unfaithful or disobedient, they would not subdue the districts now specified; and, in point of fact, the Israelites never possessed them though the inhabitants were subjected to the power of David and Solomon. only divide thou it by lot unto the Israelites for an inheritance--The parenthetic section being closed, the historian here resumes the main subject of this chapter--the order of God to Joshua to make an immediate allotment of the land. The method of distribution by lot was, in all respects, the best that could have been adopted, as it prevented all ground of discontent, as well as charges of arbitrary or partial conduct on the part of the leaders; and its announcement in the life of Moses (Num 33:54), as the system according to which the allocations to each tribe should be made, was intended to lead the people to the acknowledgment of God as the proprietor of the land and as having the entire right to its disposal. Moreover, a solemn appeal to the lot showed it to be the dictate not of human, but divine, wisdom. It was used, however, only in determining the part of the country where a tribe was to be settled--the extent of the settlement was to be decided on a different principle (Num 26:54). The overruling control of God is conclusively proved because each tribe received the possession predicted by Jacob (Gen. 49:3-28) and by Moses (Deu. 33:6-25).

The lot of Asher lay upon the coast of the great sea. We read not of any famous person of this tribe but Anna the prophetess, who was a constant resident in the temple at the time of our Saviour's birth, Luk 2:36. Nor were there many famous places in this tribe. Aphek (mentioned Jos 19:30) was the place near which Benhadad was beaten by Ahad, Kg1 20:30. But close adjoining to this tribe were the celebrated sea-port towns of Tyre and Sidon, which we read so much of. Tyre is called here that strong city (Jos 19:29), but Bishop Patrick thinks it was not the same Tyre that we read of afterwards, for that was built on an island; this old strong city was on the continent. And it is conjectured by some that into these two strong-holds, Sidon and Tzor, or Tyre, many of the people of Canaan fled and took shelter when Joshua invaded them.

We are here told what remained of the old inhabitants of Canaan. 1. There were some of them that kept together in united bodies, unbroken (Jdg 3:3): The five lords of the Philistines, namely, Ashdod, Gaza, Askelon, Gath, and Ekron, Sa1 6:17. Three of these cities had been in part reduced (Jdg 1:18), but it seems the Philistines (probably with the help of the other two, which strengthened their confederacy with each other thenceforward) recovered the possession of them. These gave the greatest disturbance to Israel of any of the natives, especially in the latter times of the judges, and they were never quite reduced until David's time. There was a particular nation called Canaanites, that kept their ground with the Sidonians, upon the coast of the great sea. And in the north the Hivites held much of Mount Lebanon, it being a remote corner, in which perhaps they were supported by some of the neighbouring states. But, besides these, 2. There were every where in all parts of the country some scatterings of the nations (Jdg 3:5), Hittites, Amorites, etc., which, by Israel's foolish connivance and indulgence, were so many, so easy, and so insolent, that the children of Israel are said to dwell among them, as if the right had still remained in the Canaanites, and the Israelites had been taken in by their permission and only as tenants at will. Now concerning these remnants of the natives observe, I. How wisely God permitted them to remain. It is mentioned in the close of the foregoing chapter as an act of God's justice, that he let them remain for Israel's correction. But here another construction is put upon it, and it appears to have been an act of God's wisdom, that he let them remain for Israel's real advantage, that those who had not known the wars of Canaan might learn war, Jdg 3:1, Jdg 3:2. It was the will of God that the people of Israel should be inured to war, 1. Because their country was exceedingly rich and fruitful, and abounded with dainties of all sorts, which, if they were not sometimes made to know hardship, would be in danger of sinking them into the utmost degree of luxury and effeminacy. They must sometimes wade in blood, and not always in milk and honey, lest even their men of war, by the long disuse of arms, should become as soft and as nice as the tender and delicate woman, that would not set so much as the sole of her foot to the ground for tenderness and delicacy, a temper as destructive to every thing that is good as it is to every thing that is great, and therefore to be carefully watched against by all God's Israel. 2. Because their country lay very much in the midst of enemies, by whom they must expect to be insulted; for God's heritage was a speckled bird; the birds round about were against her, Jer 12:9. It was therefore necessary they should be well disciplined, that they might defend their coasts when invaded, and might hereafter enlarge their coast as God had promised them. The art of war is best learnt by experience, which not only acquaints men with martial discipline, but (which is no less necessary) inspires them with a martial disposition. It was for the interest of Israel to breed soldiers, as it is the interest of an island to breed sea-men, and therefore God left Canaanites among them, that, by the less difficulties and hardships they met with in encountering them, they might be prepared for greater, and, by running with the footmen, might learn to contend with horses, Jer 12:5. Israel was a figure of the church militant, that must fight its way to a triumphant state. The soldiers of Christ must endure hardness, Ti2 2:3. Corruption is therefore left remaining in the hearts even of good Christians, that they may learn war, may keep on the whole armour of God, and stand continually upon their guard. The learned bishop Patrick offers another sense of Jdg 3:2 : That they might know to teach them war, that is, they shall know what it is to be left to themselves. Their fathers fought by a divine power. God taught their hands to war and their fingers to fight; but now that they have forfeited his favour let them learn what it is to fight like other men. II. How wickedly Israel mingled themselves with those that did remain. One thing God intended in leaving them among them was to prove Israel (Jdg 3:4), that those who were faithful to the God of Israel might have the honour of resisting the Canaanites' allurements to idolatry, and that those who were false and insincere might be discovered, and might fall under the shame of yielding to those allurements. Thus in the Christian churches there must needs be heresies, that those who are perfect may be made manifest, Co1 11:19. Israel, upon trial, proved bad. 1. They joined in marriage with the Canaanites (Jdg 3:6), though they could not advance either their honour or their estate by marrying with them. They would mar their blood instead of mending it, and sink their estates instead of raising them, by such marriages. 2. Thus they were brought to join in worship with them; they served their gods (Jdg 3:6), Baalim and the groves (Jdg 3:7), that is, the images that were worshipped in groves of thick trees, which were a sort of natural temples. In such unequal matches there is more reason to fear that the bad will corrupt the good than to hope that the good will reform the bad, as there is in laying two pears together, the one rotten and the other sound. When they inclined to worship other gods they forgot the Lord their God. In complaisance to their new relations, they talked of nothing by Baalim and the groves, so that by degrees they lost the remembrance of the true God, and forgot there was such a Being, and what obligations they lay under to him. In nothing is the corrupt memory of man more treacherous than in this, that it is apt to forget God; because out of sight, he is out of mind; and here begins all the wickedness that is in the world: they have perverted their way, for they have forgotten the Lord their God.

We have here an account of the amicable correspondence between Solomon and Hiram. Tyre was a famous trading city, that lay close upon the sea, in the border of Israel; its inhabitants (as should seem) were none of the devoted nations, nor ever at enmity with Israel, and therefore David never offered to destroy them, but lived in friendship with them. It is here said of Hiram their king that he was ever a lover of David; and we have reason to think he was a worshipper of the true God, and had himself renounced, though he could not reform, the idolatry of his city. David's character will win the affections even of those that are without. Here is, I. Hiram's embassy of compliment to Solomon, Kg1 5:1. He sent, as is usual among princes, to condole with him on the death of David, and to renew his alliances with him upon his succession to the government. It is good keeping up friendship and communion with the families in which religion is uppermost. II. Solomon's embassy of business to Hiram, sent, it is likely, by messengers of his own. In wealth, honour, and power, Hiram was very much inferior to Solomon, yet Solomon had occasion to be beholden to him and begged his favour. Let us never look with disdain on those below us, because we know not how soon we may need them. Solomon, in his letter to Hiram, acquaints him, 1. With his design to build a temple to the honour of God. Some think that temples among the heathen took their first rise and copy from the tabernacle which Moses erected in the wilderness, and that there were none before that; however there were many houses built in honour of the false gods before this was built in honour of the God of Israel, so little is external splendour a mark of the true church. Solomon tells Hiram, who was himself no stranger to the affair, (1.) That David's wars were an obstruction to him, that he could not build this temple, though he designed it, Kg1 5:3. They took up much of his time, and thoughts, and cares, were a constant expense to him and a constant employment of his subjects; so that he could not do it so well as it must be done, and therefore, it not being essential to religion, he must leave it to be done by his successor. See what need we have to pray that God will give peace in our time, because, in time or war, the building of the gospel temple commonly goes on slowly. (2.) That peace gave him an opportunity to build it, and therefore he resolved to set about it immediately: God has given me rest both at home and abroad, and there is no adversary (Kg1 5:4), no Satan (so the word is), no instrument of Satan to oppose it, or to divert us from it. Satan does all he can to hinder temple work (Th1 2:18; Zac 3:1), but when he is bound (Rev 20:2) we should be busy. When there is no evil occurrent, then let us be vigorous and zealous in that which is good and get it forward. When the churches have rest let them be edified, Act 9:31. Days of peace and prosperity present us with a fair gale, which we must account for if we improve not. As God's providence excited Solomon to think of building the temple, by giving him wealth and leisure, so his promise encouraged him. God had told David that his son should build him a house, Kg1 5:5. He will take it as a pleasure to be thus employed, and will not lose the honour designed him by that promise. It may stir us up much to good undertakings to be assured of good success in them. Let God's promise quicken our endeavours. 2. With his desire that Hiram would assist him herein. Lebanon was the place whence timber must be had, a noble forest in the north of Canaan, particularly expressed in the grant of that land to Israel - all Lebanon, Jos 13:5. So that Solomon was proprietor of all its productions. The cedars of Lebanon are spoken of as, in a special manner, the planting of the Lord (Psa 109:16), being designed for Israel's use and particularly for temple service. But Solomon owned that though the trees were his the Israelites had not skill to hew timber like the Sidonians, who were Hiram's subjects. Canaan was a land of wheat and barley (Deu 8:8), which employed Israel in the affairs of husbandry, so that they were not at all versed in manufactures: in them the Sidonians excelled. Israel, in the things of God, are a wise and understanding people; and yet, in curious arts, inferior to their neighbours. True piety is a much more valuable gift of heaven than the highest degree of ingenuity. Better be an Israelite skilful in the law than a Sidonian skilful to hew timber. But, the case being thus, Solomon courts Hiram to send him workmen, and promises (Kg1 5:6) both to assist them (my servants shall be with thy servants, to work under them), and to pay them (unto thee will I give hire for thy servants); for the labourer, even in church-work, though it be indeed its own wages, is worthy of his hire, The evangelical prophet, foretelling the glory of the church in the days of the Messiah, seems to allude to this story, Isa. 60, where he prophesies, (1.) That the sons of strangers (such were the Tyrians and Sidonians) shall build up the wall of the gospel temple, Kg1 5:10. Ministers were raised up among the Gentiles for the edifying of the body of Christ. (2.) That the glory of Lebanon shall be brought to it to beautify it, Kg1 5:13. All external endowments and advantages shall be made serviceable to the interests of Christ's kingdom. 3. Hiram's reception of, and return to, this message. (1.) He received it with great satisfaction to himself: He rejoiced greatly (Kg1 5:7) that Solomon trod in his father's steps, and carried on his designs, and was likely to be so great a blessing to his kingdom. In this Hiram's generous spirit rejoiced, and not merely in the prospect he had of making an advantage to himself by Solomon's employing him. What he had the pleasure of he gave God the praise of: Blessed be the Lord, who has given to David (who was himself a wise man) a wise son to rule over this great people. See here, [1.] With what pleasure Hiram speaks of Solomon's wisdom and the extent of his dominion. Let us learn not to envy others either those secular advantages or those endowments of the mind wherein they excel us. What a great comfort it is to those that wish well to the Israel of God to see religion and wisdom kept up in families from one generation to another, especially in great families and those that have great influence on others! where it is so, God must have the glory of it. If to godly parents be given a godly seed (Mal 2:15), it is a token for good, and a happy indication that the entail of the blessing shall not be cut off. (2.) He answered it with great satisfaction to Solomon, granting him what he desired, and showing himself very forward to assist him in this great and good work to which he was laying his hand. We have here his articles of agreement with Solomon concerning this affair, in which we may observe Hiram's prudence. [1.] He deliberated upon the proposal, before he returned an answer (Kg1 5:8): I have considered the things. It is common for those that make bargains rashly afterwards to wish them unmade again. The virtuous woman considers a field and then buys it, Pro 31:16. Those do not lose time who take time to consider. [2.] He descended to particulars in the articles, that there might be no misunderstanding afterwards, to occasion a quarrel. Solomon had spoken of hewing the trees (Kg1 5:6), and Hiram agrees to what he desired concerning that (Kg1 5:8); but nothing had been said concerning carriage, and this matter therefore must be settled. Land-carriage would be very troublesome and chargeable; he therefore undertakes to bring all the timber down from Lebanon by sea, a coasting voyage. Conveyance by water is a great convenience to trade, for which God is to have praise, who taught man that discretion. Observe what a definite bargain Hiram made. Solomon must appoint the place where the timber shall be delivered, and thither Hiram will undertake to bring it and be responsible for its safety. As the Sidonians excelled the Israelites in timber-work, so they did in sailing; for Tyre and Sidon were situate at the entry of the sea (Eze 27:3): they therefore were fittest to take care of the water-carriage. Tractant fabrilia fabri - Every artist has his trade assigned. And, [3.] If Hiram undertake for the work, and do all Solomon's desire concerning the timber (Kg1 5:8), he justly expects that Solomon shall undertake for the wages: "Thou shalt accomplish my desire in giving food for my household (Kg1 5:9), not only for the workmen, but for my own family." If Tyre supply 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 benefited by another, that there may be mutual correspondence and dependence, to the glory of God our common parent.

We have here the beginning of the reign of Ahab, of whom we have more particulars recorded than of any of the kings of Israel. We have here only a general idea given us of him, as the worst of all the kings, that we may expect what the particulars will be. He reigned twenty-two years, long enough to do a great deal of mischief. I. He exceeded all his predecessors in wickedness, did evil above all that were before him (Kg1 16:30), and, as if it were done with a particular enmity both to God and Israel, to affront him and ruin them, it is said, He did more purposely to provoke the Lord God of Israel to anger, and, consequently, to send judgments on his land, than all the kings of Israel that were before him, Kg1 16:33. It was bad with the people when every successive king was worse than his predecessor. What would they come to at last? He had seen the ruin of other wicked kings and their families; yet, instead of taking warning, his heart was hardened and enraged against God by it. He thought it a light thing to walk in the sins of Jeroboam, Kg1 16:31. It was nothing to break the second commandment by image-worship, he would set aside the first also by introducing other gods; his little finger should fall heavier upon God's ordinances than Jeroboam's loins. Making light of less sins makes way for greater, and those that endeavour to extenuate other people's sins will but aggravate their own. II. He married a wicked woman, who he knew would bring in the worship of Baal, and seemed to marry her with that design. As if it had been a light thing to walk in the sins of Jeroboam, he took to wife Jezebel (Kg1 16:31), a zealous idolater, extremely imperious and malicious in her natural temper, addicted to witchcrafts and whoredoms (Kg2 9:22), and every way vicious. The false prophetess spoken of Rev 2:20 is there called Jezebel, for a wicked woman could not be called by a worse name than hers; what mischiefs she did, and what mischief at last befel her (Kg2 9:33), we shall find in the following story; this one strange wife debauched Israel more than all the strange wives of Solomon. III. He set up the worship of Baal, forsook the God of Israel and served the god of the Sidonians, Jupiter instead of Jehovah, the sun (so some think), a deified hero of the Phoenicians (so others): he was weary of the golden calves, and thought they had been worshipped long enough; such vanities were they that those who had been fondest of them at length grew sick of them, and, like adulterers, much have variety. In honour of this mock deity, whom they called Baal - lord, and for the convenience of his worship, 1. Ahab built a temple in Samaria, the royal city, because the temple of God was in Jerusalem, the royal city of the other kingdom. He would have Baal's temple near him, that he might the better frequent it, protect it, and put honour upon it. 2. He reared an altar in that temple, on which to offer sacrifice to Baal, by which they acknowledged their dependence upon him and sought his favour. O the stupidity of idolaters, who are at a great expense to make one their friend whom they might have chosen whether they would make a god of or no! 3. He made a grove about his temple, either a natural one, by planting shady trees there, or, if those would be too long in growing, an artificial one in imitation of it; for it is not said he planted, but he made a grove, something that answered the intention, which was to conceal and so countenance the abominable impurities that were committed in the filthy worship of Baal. Lucus, lucendo, quia non lucet - He that doeth evil hateth the light. IV. One of his subjects, in imitation of his presumption, ventured to build Jericho, in defiance of the curse Joshua had long since pronounced on him that should attempt it, Kg1 16:34. It comes in as an instance of the height of impiety to which men had arrived, especially at Bethel, where one of the calves was, for of that city this daring sinner was. Observe, 1. How ill he did. 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 known in Israel, jesting with it perhaps as a bugbear, or fancying its force worn out by length of time, for it was above 500 years since it was pronounced, Jos 6:26. He went on to build, in defiance of the execution of the curse in part; for, though his eldest son died when he began, yet he would proceed in contempt of God and his wrath revealed from heaven against his ungodliness. 2. How ill he sped. He built for his children, but God wrote him childless; his eldest son died when he began, the youngest when he finished, and all the rest (it is supposed) between. Note, Those whom God curses are cursed indeed; none ever hardened his heart against God and prospered. God keep us back from presumptuous sins, those great transgressions!

We have here an account of the further protection Elijah was taken under, and the further provision made for him in his retirement. At destruction and famine he shall laugh that has God for his friend to guard and maintain him. The brook Cherith is dried up, but God's care of his people, and kindness to them, never slacken, never fail, but are still the same, are still continued and drawn out to those that know him, Psa 36:10. When the brook was dried up Jordan was not; why did not God send him thither? Surely because he would show that he has a variety of ways to provide for his people and is not tied to any one. God will now provide for him where he shall have some company and opportunity of usefulness, and not be, as he had been, buried alive. Observe, I. The place he is sent to, to Zarephath, or Sarepta, a city of Sidon, out of the borders of the land of Israel, Kg1 17:9. Our Saviour takes notice of this as an early and ancient indication of the favour of God designed for the poor Gentiles, in the fulness of time, Luk 4:25, Luk 4:26. Many widows were in Israel in the days of Elias, and some, it is likely, that 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 (says Dr. Lightfoot) the first prophet of the Gentiles. Israel had corrupted themselves with the idolatries of the nations and become worse than they; justly therefore is the casting off of them the riches of the world. Elijah was hated and driven out by his countrymen; therefore, lo, he turns to the Gentiles, as the apostles were afterwards ordered to do, Act 18:6. But why to a city of Sidon? Perhaps because the worship of Baal, which was now the crying sin of Israel, came lately thence with Jezebel, who was a Sidonian (Kg1 16:31); therefore thither he shall go, that thence may be fetched the destroyer of that idolatry, "Even out of Sidon have I called my prophet, my reformer." Jezebel was Elijah's greatest enemy; yet, to show her the impotency of her malice, God will find a hiding-place for him even in her country. Christ never went among the Gentiles except once into the coast of Sidon, Mat 15:21. II. The person that is appointed to entertain him, not one of the rich merchants or great men, of Sidon, not such a one as Obadiah, that was governor of Ahab's house and fed the prophets; but a poor widow woman, destitute and desolate, is commanded (that is, is made both able and willing) to sustain him. It is God's way, and it is his glory, to make use of the weak and foolish things of the world and put honour upon them. He is, in a special manner, the widows' God, and feeds them, and therefore they must study what they shall render to him. III. The provision made for him there. Providence brought the widow woman to meet him very opportunely at the gate of the city (Kg1 17:10), and, by what is here related of what passed between Elijah and her, we find, 1. Her case and character; and it appears, (1.) That she was very poor and necessitous. She had nothing to live upon but a handful of meal and a little oil, needy at the best, and now, by the general scarcity, reduced to the last extremity. When she has eaten the little she has, for aught she yet sees, she must die for want, she and her son, Kg1 17:12. She had no fuel but the sticks she gathered in the streets, and, having no servant, she must gather them herself (Kg1 17:10), being thus more in a condition to receive alms than give entertainment. To her Elijah was sent, that he might still live upon Providence as much as he did when the ravens fed him. It was in compassion to the low estate of his handmaiden that God sent the prophet to her, not to beg of her, but to board with her, and he would pay well for his table. (2.) That she was very humble and industrious. He found her gathering sticks, and preparing to bake her own bread, Kg1 17:10, Kg1 17:12. Her mind was brought to her condition, and she complained not of the hardship she was brought to, nor quarrelled with the divine Providence for withholding rain, but accommodated herself to it as well as she could. Such as are of this temper in a day of trouble are best prepared for honour and relief from God. (3.) That she was very charitable and generous. When this stranger desired her to go and fetch him some water to drink, she readily went, at the first word, Kg1 17:10, Kg1 17:11. She objected not to the present scarcity of it, nor asked him what he would give her for a draught of water (for now it was worth money), nor hinted that he was a stranger, an Israelite, with whom perhaps the Sidonians cared not for having any dealings, any more than the Samaritans, Joh 4:9. She did not excuse herself on account of her weakness through famine, or the urgency of her own affairs, did not tell him she had something else to do than to go on his errands, but left off gathering the sticks for herself to fetch water for him, which perhaps she did the more willingly, being moved with the gravity of his aspect. We should be ready to do any office of kindness even to strangers; if we have not wherewith to give to the distressed, we must be the more ready to work for them. A cup of cold water, though it cost us no more than the labour of fetching, shall in no wise lose its reward. (4.) That she had a great confidence in the word of God. It was a great trial for her faith and obedience when, having gold the prophet how low her stock of meal and oil was and that she had but just enough for herself and her son, he bade her make a cake for him, and make his first, and then prepare for herself and her son. If we consider, it will appear as great a trial as could be in so small a matter. "Let the children first be served" (might she have said); "charity begins at home. I cannot be expected to give, having but little, and not knowing, when that is gone, where to obtain more." She had much more reason than Nabal to ask, "Shall I take my meat and my oil and give it to one that I know not whence he is?" Elijah, it is true, made mention of the God of Israel (Kg1 17:14), but what was that to a Sidonian? Or if she had a veneration for the name Jehovah, and valued the God of Israel as the true God, yet what assurance had she that this stranger was his prophet or had any warrant to speak in his name? It was easy for a hungry vagrant to impose upon her. But she gets over all these objections, and obeys the precept in dependence upon the promise: She went and did according to the saying of Elijah, Kg1 17:15. O woman! great was thy faith; one has not found the like, no, not in Israel: all things considered, it exceeded that of the widow who, when she had but two mites, cast them into the treasury. She took the prophet's word, that she should not lose by it, but it should be repaid with interest. Those that can venture upon the promise of God will make no difficulty of exposing and emptying themselves in his service, by giving him his dues out of a little and giving him his part first. Those that deal with God must deal upon trust; seek first his kingdom, and then other things shall be added. By the law, the first-fruits were God's, the tithe was taken out first, and the heave-offering of their dough was first offered, Num 15:20, Num 15:21. But surely the increase of this widow's faith, to such a degree as to enable her thus to deny herself and to depend upon the divine promise, was as great a miracle in the kingdom of grace as the increase of her oil was in the kingdom of providence. Happy are those who can thus, against hope, believe and obey in hope. 2. The care God took of her guest: The barrel of meal wasted not, nor did the cruse of oil fail, but still as they took from them more was added to them by the divine power, Kg1 17:16. Never did corn or olive so increase in the growing (says bishop Hall) as these did in the using; but the multiplying of the seed sown (Co2 9:10) in the common course of providence is an instance of the power and goodness of God not to be overlooked because common. The meal and the oil multiplied, not in the hoarding, but in the spending; for there is that scattereth and yet increaseth. When God blesses a little, it will go a great way, even beyond expectation; as, on the contrary, though there be abundance, if he blow upon it, it comes to little, Hag 1:9; Hag 2:16. (1.) This was a maintenance for the prophet. Still miracles shall be his daily bread. Hitherto he had been fed with bread and flesh, now he was fed with bread and oil, which they used as we do butter. Manna was both, for the taste of it was as the taste of fresh oil, Num 11:8. This Elijah was thankful for, though he had been used to flesh twice a day and now had none at all. Those that cannot live without flesh, once a day at least, because they have been used to it, could not have boarded contentedly with Elijah, no, not to live upon a miracle. (2.) It was a maintenance for the poor widow and her son, and a recompence to her for entertaining the prophet. There is nothing lost by being kind to God's people and ministers; she that received a prophet had a prophet's reward; she gave him house-room, and he repaid her with food for her household. Christ has promised to those who open their doors to him that he will come in to them, and sup with them, and they with him, Rev 3:20. Like Elijah here, he brings to those who bid him welcome, not only his own entertainment, but theirs too. See how the reward answered the service. She generously made one cake for the prophet, and was repaid with many for herself and her son. When Abraham offers his only son to God he is told he shall be the father of multitudes. What is laid out in piety or charity is let out to the best interest, upon the best securities. One poor meal's meat this poor widow gave the prophet, and, in recompence of it, she and her son did eat many days (Kg1 17:15), above two years, in a time of general scarcity; and to have their food from God's special favour, and to eat it in such good company as Elijah's, made it more than doubly sweet. It is promised to those that trust in God that they shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Psa 37:19.

HE IS SENT TO A WIDOW OF ZAREPHATH. (Kg1 17:8-16) the word of the Lord came to him--Zarephath, Sarepta, now Surafend, whither he was directed to go, was far away on the western coast of Palestine, about nine miles south of Sidon, and within the dominions of Jezebel's impious father, where the famine also prevailed. Meeting, at his entrance into the town, the very woman who was appointed by divine providence to support him, his faith was severely tested by learning from her that her supplies were exhausted and that she was preparing her last meal for herself and son. The Spirit of God having prompted him to ask, and her to grant, some necessary succor, she received a prophet's reward (Mat 10:41-42), and for the one meal afforded to him, God, by a miraculous increase of the little stock, afforded many to her.

We have here a further recompence made to the widow for her kindness to the prophet; as if it were a small thing to be kept alive, her son, when dead, is restored to life, and so restored to her. Observe, I. The sickness and death of the child. For aught that appears he was her only son, the comfort of her widowed estate. He was fed miraculously, and yet that did not secure him from sickness and death. Your fathers did eat manna, and are dead, but there is bread of which a man may eat and not die, which was given for the life of the world, Joh 6:49, Joh 6:50. The affliction was to this widow as a thorn in the flesh, lest she should be lifted up above measure with the favours that were done her and the honours that were put upon her. 1. She was nurse to a great prophet, was employed to sustain him, and had strong reason to think the Lord would do her good; yet now she loses her child. Note, We must not think it strange if we meet with very sharp afflictions, even when we are in the way of duty, and of eminent service to God. 2. She was herself nursed by miracle, and kept a good house without charge or care, by a distinguishing blessing from heaven; and in the midst of all this satisfaction she was thus afflicted. Note, When we have the clearest manifestations of God's favour and good-will towards us, even then we must prepare for the rebukes of Providence. Our mountain never stands so strong but it may be moved, and therefore, in this world, we must always rejoice with trembling. II. Her pathetic complaint to the prophet of this affliction. It should seem, the child died suddenly, else she would have applied to Elijah, while he was sick, for the cure of him; but being dead, dead in her bosom, she expostulates with the prophet upon it, rather to give vent to her sorrow than in any hope of relief, Kg1 17:18. 1. She expresses herself passionately: What have I to do with thee, O thou man of God? How calmly had she spoken of her own and her child's death when she expected to die for want (Kg1 17:12) - that we may eat, and die! Yet now that her child dies, and not so miserably as by famine, she is extremely disturbed at it. We may speak lightly of an affliction at a distance, but when it toucheth us we are troubled, Job 4:5. Then she spoke deliberately, now in haste; the death of her child was now a surprise to her, and it is hard to keep our spirits composed when troubles come upon us suddenly and unexpectedly, and in the midst of our peace and prosperity. She calls him a man of God, and yet quarrels with him as if he had occasioned the death of her child, and is ready to which she had never seen him, forgetting past mercies and miracles: "What have I done against thee?" (so some understand it), "Wherein have I offended thee, or been wanting in my duty? Show me wherefore thou contendest with me." 2. Yet she expresses herself penitently: "Hast thou come to call my sin to thy remembrance, as the cause of the affliction, and so to call it to my remembrance, as the effect of the affliction?" Perhaps she knew of Elijah's intercession against Israel, and, being conscious to herself of sin, perhaps her former worshipping of Baal the god of the Sidonians, she apprehends he had made intercession against her. Note, (1.) When God removes our comforts from use he remembers our sins against us, perhaps the iniquities of our youth, though long since past, Job 13:26. Our sins are the death of our children. (2.) When God thus remembers our sins against us he designs thereby to make us remember them against ourselves and repent of them. III. The prophet's address to God upon this occasion. He gave no answer to her expostulation, but brought it to God, and laid the case before him, not knowing what to say to it himself. He took the dead child from the mother's bosom to his own bed, Kg1 17:19. Probably he had taken a particular kindness to the child, and found the affliction his own more than by sympathy. He retired to his chamber, and, 1. He humbly reasons with God concerning the death of the child, Kg1 17:20. He sees death striking by commission from God: Thou hast brought this evil for is there any evil of this kind in the city, in the family, and the Lord has not done it? He pleads the greatness of the affliction to the poor mother: "It is evil upon the widow; thou art the widow's God, and dost not usually bring evil upon widows; it is affliction added to the afflicted." He pleads his own concern: "It is the widow with whom I sojourn; wilt thou, that art my God, bring evil upon one of the best of my benefactors? I shall be reflected upon, and others will be afraid of entertaining me, if I bring death into the house where I come." 2. He earnestly begs of God to restore the child to life again, Kg1 17:21. We do not read before this of any that were raised to life; yet Elijah, by a divine impulse, prays for the resurrection of this child, which yet will not warrant us to do the like. David expected not, by fasting and prayer, to bring his child back to life (Sa2 12:23), but Elijah had a power to work miracles, which David had not. He stretched himself upon the child, to affect himself with the case and to show how much he was affected with it and how desirous he was of the restoration of the child - he would if he could put life into him by his own breath and warmth; also to give a sign of what God would do by his power, and what he does by his grace, in raising dead souls to a spiritual life; the Holy Ghost comes upon them, overshadows them, and puts life into them. He is very particular in his prayer: I pray thee let this child's soul come into him again, which plainly supposes the existence of the soul in a state of separation from the body, and consequently its immortality, which Grotius thinks God designed by this miracle to give intimation and evidence of, for the encouragement of his suffering people. IV. The resurrection of the child, and the great satisfaction it gave to the mother: the child revived, Kg1 17:22. See the power of prayer and the power of him that hears prayer, who kills and makes alive. Elijah brought him to his mother, who, we may suppose, could scarcely believe her own eyes, and therefore Elijah assures her it is her own: "It is thy son that liveth; see it is thy own, and not another," Kg1 17:23. The good woman hereupon cries out, Now I know that thou art a man of God; though she knew it before, by the increase of her meal, yet the death of her child she took so unkindly that she began to question it (a good man surely would not serve her so); but now she was abundantly satisfied that he had both the power and goodness of a man of God, and will never doubt of it again, but give up herself to the direction of his word and the worship of the God of Israel. Thus the death of the child (like that of Lazarus, Joh 11:4) was for the glory of God and the honour of his prophet.

Ahab and the people expected that Elijah would, in this solemn assembly, bless the land, and pray for rain; but he had other work to do first. The people must be brought to repent and reform, and then they may look for the removal of the judgment, but not till then. This is the right method. God will first prepare our heart, and then cause his ear to hear, will first turn us to him, and then turn to us, Psa 10:17; Psa 80:3. Deserters must not look for God's favour till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end. Three years and a half's famine would not bring them back to God. Elijah would endeavour to convince their judgments, and no doubt it was by special warrant and direction from heaven that he put the controversy between God and Baal upon a public trial. It was great condescension in God that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped and all flesh to become silent before him. God's cause is so incontestably just that it needs not fear to have the evidences of its equity searched into and weighed. I. Elijah reproved the people for mixing the worship of God and the worship of Baal together. Not only some Israelites worshipped God and others Baal, but the same Israelites sometimes worshipped one and sometimes the other. This he calls (Kg1 18:21) halting between two opinions, or thoughts. They worshipped God to please the prophets, but worshipped Baal to please Jezebel and curry favour at court. They thought to trim the matter, and play on both sides, as the Samaritans, Kg2 17:33. Now Elijah shows them the absurdity of this. He does not insist upon their relation to Jehovah - "Is he not yours, and the God of your fathers, while Baal is the god of the Sidonians? And will a nation change their god?" Jer 2:11. No, he waives the prescription, and enters upon the merits of the cause: - "There can be but one God, but one infinite and but one supreme: there needs but one God, one omnipotent, one all-sufficient. What occasion for addition to that which is perfect? Now if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient benefactor, you ought to renounce Jehovah and cleave to Baal only: but, if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him." Note, 1. It is a very bad thing to halt between God and Baal. "In reconcilable differences (says bishop Hall) nothing more safe than indifferency both of practice and opinion; but, in cases of such necessary hostility as betwixt God and Baal, he that is not with God is against him." Compare Mar 9:38, Mar 9:39, with Mat 21:30. The service of God and the service of sin, the dominion of Christ and the dominion of our lusts, these are the two thoughts which it is dangerous halting between. Those halt between them that are unresolved under their convictions, unstable and unsteady in their purposes, promise fair, but do not perform, begin well, but do not hold on, that are inconsistent with themselves, or indifferent and lukewarm in that which is good. Their heart is divided (Hos 10:2), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve, Jos 24:15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say: They answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would. II. He proposed to bring the matter to a fair trial; and it was so much the fairer because Baal had all the external advantages on his side. The king and court were all for Baal; so was the body of the people. The managers of Baal's cause were 450 men, fat and well fed (Kg1 18:22), besides 400 more, their supporters or seconds, Kg1 18:19. The manager of God's cause was but one man, lately a poor exile, hardly kept from starving; so that God's cause has nothing to support it but its own right. However, it is put to this experiment, "Let each side prepare a sacrifice, and pray to its God, and the God that answereth by fire, let him be God; if neither shall thus answer, let the people turn Atheists; if both, let them continue to halt between two." Elijah, doubtless, had a special commission from God to put it to this test, otherwise he would have tempted God and affronted religion; but the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and advocates never to fear the face of man. Elijah does not say, "The God that answers by water" (though that was the thing the country needed), but "that answers by fire, let him be God;" because the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the calamity. He that can give fire can give rain; see Mat 9:2, Mat 9:6. III. The people join issue with him: It is well spoken, Kg1 18:24. They allow the proposal to be fair and unexceptionable "God has often answered by fire; if Baal cannot do so, let him be cast out for a usurper." They were very desirous to see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. Those that were firm for God doubted not but it would end to his honour; those that were indifferent were willing to be determined; and Ahab and the prophets of Baal durst not oppose for fear of the people, and hoped that either they could obtain fire from heaven (though they never had yet), and the rather because, as some think, they worshipped the sun in Baal, or that Elijah could not, because not at the temple, where God was wont thus to manifest his glory. If, in this trial, they could but bring it to a drawn battle, their other advantages would give them the victory. Let it go on therefore to a trial. IV. The prophets of Baal try first, but in vain, with their god. They covet the precedency, not only for the honour of it, but that, if they can but in the least seem to gain their point, Elijah may not be admitted to make the trial. Elijah allows it to them (Kg1 18:25), gives them the lead for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud: Be sure to put no fire under. Now in their experiment observe, I. How importunate and noisy the prophets of Baal were in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, O Baal! hear us, O Baal! answer us; as it is in the margin: and this for some hours together, longer than Diana's worshippers made their cry, Great is Diana of the Ephesians, Act 19:34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar, as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. They leaped up and down, or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request. (2.) Like madmen they cut themselves in pieces with knives and lancets (Kg1 18:28) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god by offering to him their own blood, when they could not obtain it with the blood of their bullock. God never required his worshippers thus to honour him; but the service of the devil, though in some instances it pleases and pampers the body, yet in other things it is really cruel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal. God expressly forbade his worshippers to cut themselves, Deu 14:1. He insists upon it that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no tendency to that, are no pleasure to him. Who has required these things at your hands? 2. How sharp Elijah was upon them, Kg1 18:27. He stood by them, and patiently heard them for so many hours praying to an idol, yet with secret indignation and disdain; and at noon, when the sun was at the hottest, and they too expecting fire (then if ever), he upbraided them with their folly; and notwithstanding the gravity of his office, and the seriousness of the work he had before him, bantered them: "Cry aloud, for he is a god, a goodly god that cannot be made to hear without all this clamour. Surely you think he is talking or meditating (as the word is) or he is pursuing some deep thoughts, (in a brown study, as we say), thinking of somewhat else and not minding his own matter, when not your credit only, but all his honour lies at stake, and his interest in Israel. His new conquest will be lost if he do not look about him quickly." Note, The worship of idols is a most ridiculous thing, and it is but justice to represent it so and expose it to scorn. This will, by no means, justify those who ridicule the worshippers of God in Christ because the worship is not performed just in their way. Baal's prophets were so far from being convinced and put to shame by the just reproach Elijah cast upon them that it made them the more violent and led them to act more ridiculously. A deceived heart had turned them aside, they could not deliver their souls by saying, Is there not a lie in our right hand? 3. How deaf Baal was to them. Elijah did not interrupt them, but let them go on till they were tired, and quite despaired of success, which was not till the time of the evening sacrifice, Kg1 18:29. During all that time some of them prayed, while others of them prophesied, sang hymns, perhaps to the praise of Baal, or rather encouraged those that were praying to proceed, telling them that Baal would answer them at last; but there was no answer, nor any that regarded. Idols could do neither good nor evil. The prince of the power of the air, if God has permitted him, could have caused fire to come down from heaven on this occasion, and gladly would have done it for the support of his Baal. We find that the beast which deceived the world does it. He maketh fire come down from heaven in the sight of men and so deceiveth them, Rev 13:13, Rev 13:14. But God would not suffer the devil to do it now, because the trial of his title was put on that issue by consent of parties. V. Elijah soon obtains from his God an answer by fire. The Baalites are forced to give up their cause, and now it is Elijah's turn to produce his. Let us see if he speed better. 1. He fitted up an altar. He would not make use of theirs, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that (Kg1 18:30), to intimate to them that he was not about to introduce any new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem unless he could unite the two kingdoms again (which, for correction to both, God designed should not now be done), therefore, by his prophetic authority, he builds an altar on Mount Carmel, and so owns that which had formerly been built there. When we cannot carry a reformation so far as we would we must do what we can, and rather comply with some corruptions than not do our utmost towards the extirpation of Baal. He repaired this altar with twelve stones, according to the number of the twelve tribes, Kg1 18:31. Though ten of the tribes had revolted to Baal, he would look upon them as belonging to God still, by virtue of the ancient covenant with their fathers: and, though those ten were unhappily divided from the other two in civil interest, yet in the worship of the God of Israel they had communion with each other, and they twelve were one. Mention is made of God's calling their father Jacob by the name of Israel, a prince with God (Kg1 18:31), to shame his degenerate seed, who worshipped a god which they saw could not hear nor answer them, and to encourage the prophet who was now to wrestle with God as Jacob did; he also shall be a prince with God. Psa 24:6, Thy face, O Jacob! Hos 12:4. There he spoke with us. 2. Having built his altar in the name of the Lord (Kg1 18:32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, Kg1 18:33. Behold the bullock and the wood; but where is the fire? Gen 22:7, Gen 22:8. God will provide himself fire. If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor were his attendants Levites. Carmel had neither tabernacle nor temple; it was a great way distant from the ark of the testimony and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with (as in the time of the Judges, Samuel's time, and now) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types than for laws to be fulfilled in the strict observance of them. Their perishing thus is the using, as the apostle speaks of them (Col 2:22), was to intimate the utter abolition of them after a little while, Heb 8:13. 3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (Kg1 18:32), and, some think, made the altar hollow. Twelve barrels of water (probably sea-water, for the sea was near, and so much fresh water in this time of drought was too precious for him to be so prodigal of it), thrice four, he poured upon his sacrifice, to prevent the suspicion of any fire under (for, if there had been any, this would have put it out), and to make the expected miracle the more illustrious. 4. He then solemnly addressed himself to God by prayer before his altar, humbly beseeching him to turn to ashes his burnt-offering (as the phrase is, Psa 20:3), and to testify his acceptance of it. His prayer was not long, for he used no vain repetitions, nor thought he should be heard for his much speaking; but it was very grave and composed, and showed his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, Kg1 18:36, Kg1 18:37. Though he was not at the place appointed, he chose the appointed time of the offering of the evening sacrifice, thereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addressed himself to God as the God of Abraham, Isaac, and Israel, acting faith on God's ancient covenant, and reminding people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here: - (1.) The glory of God: "Lord, hear me, and answer me, that it may be known (for it is now by the most denied or forgotten) that thou art God in Israel, to whom alone the homage and devotion of Israel are due, and that I am thy servant, and do all that I have done, am doing, and shall do, as thy agent, at thy word, and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see Num 16:28, Num 16:29. Elijah sought not his own glory but in subserviency to God's, and for his own necessary vindication. (2.) The edification of the people: "That they may know that thou art the Lord, and may experience thy grace, turning their heart, by this miracle, as a means, back again to thee, in order to thy return in a way of mercy to them." 5. God immediately answered him by fire, Kg1 18:38. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, the fire of the Lord fell, and not only, as at other times (Lev 9:24; Ch1 21:26; Ch2 7:1) consumed the sacrifice and the wood, in token of God's acceptance of the offering, but licked up all the water in the trench, exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. Compare Psa 135:7. He causeth vapours to ascend, and maketh lightnings for the rain; for this rain he did both. As for those who fall as victims to the fire of God's wrath, no water can shelter them from it, any more than briers or thorns, Isa 27:4, Isa 27:5. But this was not all; to complete the miracle, the fire consumed the stones of the altar, and the very dust, to show that it was no ordinary fire, and perhaps to intimate that, though God accepted this occasional sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, Lest it consume us also, alluding to Num 16:34. VI. What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all to make out their pretensions on behalf of their god, but were perfectly non-suited Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel. And now, 1. The people, as the jury, gave in their verdict upon the trial, and they are all agreed in it; the case is so plain that they need not go from the bar to consider of their verdict or consult about it: They fell on their faces, and all, as one man, said, "Jehovah, he is the God, and not Baal; we are convinced and satisfied of it: Jehovah, he is the God" (Kg1 18:39), whence, one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as Jos 24:24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted, yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are those that have not seen what they saw and yet have believed and been wrought upon by it more than those that saw it. Let it for ever be looked upon as a point adjudged against all pretenders (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by) that Jehovah, he is God, God alone. 2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, Kg1 18:40. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deu 13:1-11. There needed no proof of the fact; all Israel were witnesses of it: and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately as the troublers of the land, and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves (who, some think, were Sidonians), though summoned (v. 19), yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, Deu 22:6.

Here is all the account of the reign of Jehu, though it continued twenty-eight years. The progress of it answered not to the glory of its beginning. We have here, I. God's approbation of what Jehu had done. Many, it is probable, censured him as treacherous and barbarous - called him a rebel, a usurper, a murderer, and prognosticated ill concerning him, that a family thus raised would soon be ruined; but God said, Well done (Kg2 10:30), and then it signified little who said otherwise. 1. God pronounced that to be right which he had done. It is justly questionable whether he did it from a good principle and whether he did not take some false steps in the doing of it; and yet (says God), Thou hast done well in executing that which is right in my eyes. The extirpating of idolaters and idolatry was a thing right in God's eyes, for it is an iniquity he visits as surely and severely as any: it was according to all that was in his heart, all he desired, all he designed. Jehu went through with his work. 2. God promised him a reward, that his children of the fourth generation from him should sit upon the throne of Israel. This was more than what took place in any of the dignities or royal families of that kingdom; of the house of Ahab there were indeed four kings, Omri, Ahab, Ahaziah, and Joram, but the last two were brothers, so that it reached but to the third generation, and that whole family continued but about forty-five years in all, whereas Jehu's continued in four, besides himself, and in all about 120 years. Note, No services done for God shall go unrewarded. II. Jehu's carelessness in what he was further to do. By this it appeared that his heart was not right with God, that he was partial in his reformation. 1. He did not put away all the evil. He departed from the sins of Ahab, but not from the sins of Jeroboam - discarded Baal, but adhered to the calves. The worship of Baal was indeed the greater evil, and more heinous in the sight of God, but the worship of the calves was a great evil, and true conversion is not only from gross sin, but from all sin - not only from false gods, but from false worships. The worship of Baal weakened and diminished Israel, and made them beholden to the Sidonians, and therefore he could easily part with that; but the worship of the calves was a politic idolatry, was begun and kept up for reasons of state, to prevent the return of the ten tribes to the house of David, and therefore Jehu clave to that. True conversion is not only from wasteful sins, but from gainful sins - not only from those sins that are destructive to the secular interest, but from those that support and befriend it, in forsaking which is the great trial whether we can deny ourselves and trust God. 2. He put away evil, but he did not mind that which was good (Kg2 10:31): He took no heed to walk in the law of the Lord God of Israel. He abolished the worship of Baal, but did not keep up the worship of God, nor walk in his law. He had shown great care and zeal for the rooting out of a false religion; but in the true religion, (1.) He showed no care, took no heed, lived at large, was not at all solicitous to please God and to do his duty, took no heed to the scriptures, to the prophets, to his own conscience, but walked at all adventures. Those that are heedless, it is to be feared, are graceless; for, where there is a good principle in the heart, it will make men cautious and circumspect, desirous to please God and jealous of doing any thing to offend him. (2.) He showed no zeal; what he did in religion he did not do with his heart, with all his heart, but did it as if he did it not, without any liveliness or concern. It seems, he was a man that had little religion himself, and yet God made use of him as an instrument of reformation in Israel. It is a pity but that those that do good to others should always be good themselves. III. The judgment that came upon Israel in his reign. We have reason to fear that when Jehu took no heed himself to walk in God's law the people were generally as careless as he, both in their devotions and in their conversations. There was a general decay of piety and increase of profaneness; and therefore it is not strange that the next news we hear is, In those days the Lord began to cut Israel short, Kg2 10:32. Their neighbours encroached upon them on every side; they were short in their duty to God, and therefore God cut them short in their extent, wealth, and power. Hazael king of Syria was, above any other, vexatious and mischievous to them, smote them in all the coasts of Israel, particularly the countries on the other side Jordan, which lay next him, and most exposed; on these he made continual inroads, and laid them waste. Now the Reubenites and Gadites smarted for the choice which their ancestors made of an inheritance on that side Jordan, which Moses reproved them for, Num. 32. Now Hazael did what Elisha foresaw and foretold he would do. Yet, for doing it, God had a quarrel with him and with his kingdom, as we may find, Amo 1:3, Amo 1:4. Because those of Damascus have threshed Gilead with threshing instruments of iron, therefore (says God) I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad. Lastly, The conclusion of Jehu's reign, Kg2 10:34-36. Notice is taken, in general, of his might; but, because he took no heed to serve God, the memorials of his mighty enterprises and achievements are justly buried in oblivion.

Here is, I. A general assembly of the returned Israelites at Jerusalem, in the seventh month, Ezr 3:1. We may suppose that they came from Babylon in the spring, and must allow at least four months for the journey, for so long Ezra and his company were in coming, Ezr 7:9. The seventh month therefore soon came, in which many of the feasts of the Lord were to be solemnized; and then they gathered themselves together by agreement among themselves, rather than by the command of authority, to Jerusalem. Though they had newly come to their cities, and had their hands full of business there, to provide necessaries for themselves and their families, which might have excused them from attending on God's altar till the hurry was a little over, as many foolishly put off their coming to the communion till they are settled in the world, yet such was their zeal for religion, now that they had newly come from under correction for their irreligion, that they left all their business in the country, to attend God's altar; and (which is strange) in this pious zeal they were all of a mind, they came as one man. Let worldly business be postponed to the business of religion and it will prosper the better. II. The care which their leading men took to have an altar ready for them to attend upon. 1. Joshua and his brethren the priests, Zerubbabel and his brethren the princes, built the altar of the God of Israel (Ezr 3:2), in the same place (it is likely) where it had stood, upon the same bases, Ezr 3:3. Bishop Patrick, observing that before the temple was built there seems to have been a tabernacle pitched for the divine service, as was in David's time, not on Mount Moriah, but Mount Sion (Ch1 9:23), supposes that this altar was erected there, to be sued while the temple was in building. Let us learn hence, (1.) To begin with God. The more difficult and necessitous our case is the more concerned we are to take him along with us in all our ways. If we expect to be directed by his oracles, let him be honoured by our offerings. (2.) To do what we can in the worship of God when we cannot do what we would. They could not immediately have a temple, but they would not be without an altar. Abraham, wherever he came, built an altar; and wherever we come, though we may perhaps want the benefit of the candlestick of preaching, and the showbread of the eucharist, yet, if we bring not the sacrifices of prayer and praise, we are wanting in our duty, for we have an altar that sanctifies the gift ever ready. 2. Observe the reason here given why they hastened to set up the altar: Fear was upon them, because of the people of the land. They were in the midst of enemies that bore ill will to them and their religion, for whom they were an unequal match. And, (1.) Though they were so, yet they built the altar (so some read it); they would not be frightened from their religion by the opposition they were likely to meet with in it. Never let the fear of man bring us into this snare. (2.) Because they were so, therefore they set up the altar. Apprehension of danger should stir us up to our duty. Have we many enemies? Then it is good to have God our friend and to keep up our correspondence with him. This good use we should make of our fears, we should be driven by them to our knees. Even Saul would think himself undone if the enemy should come upon him before he had made his supplication to God, Sa1 13:12. III. The sacrifices they offered upon the altar. The altar was reared to be used, and they used it accordingly. Let not those that have an altar starve it. 1. They began on the first day of the seventh month, Ezr 3:6. It does not appear that they had any fire from heaven to begin with, as Moses and Solomon had, but common fire served them, as it did the patriarchs. 2. Having begun, they kept up the continual burnt-offering (Ezr 3:5), morning and evening, Ezr 3:3. They had known by sad experience what it was to want the comfort of the daily sacrifice to plead in their daily prayers, and now that it was revived they resolved not to let it fall again. The daily lamb typified the Lamb of God, whose righteousness must be our confidence in all our prayers. 3. They observed all the set feasts of the Lord, and offered the sacrifices appointed for each, and particularly the feast of tabernacles, Ezr 3:4, Ezr 3:5. Now that they had received such great mercy from God that joyful feast was in a special manner seasonable. And now that they were beginning to settle in their cities it might serve well to remind them of their fathers dwelling in tents in the wilderness. That feast also which had a peculiar reference to gospel times (as appears, Zac 14:18) was brought, in a special manner, into reputation, now that those times drew on. Of the services of this feast, which continued seven days and had peculiar sacrifices appointed, it is said that they did as the duty of every day required (see Num 29:13, Num 29:17, etc.), Verbum die in die suo - the word, or matter, of the day in its day (so it is in the original) - a phrase that has become proverbial with those that have used themselves to scripture-language. If the feast of tabernacles was a figure of a gospel conversation, in respect of continual weanedness from the world and joy in God, we may infer that it concerns us all to do the work of the day in its day, according as the duty of the day requires, that is, (1.) We must improve time, by finding some business to do every day that will turn to a good account. (2.) We must improve opportunity, by accommodating ourselves to that which is the proper business of the present day. Every thing is beautiful in its season. The tenth day of this month was the day of atonement, a solemn day, and very seasonable now: it is very probable that they observed it, yet it is not mentioned, nor indeed in all the Old Testament do I remember the least mention of the observance of that day; as if it were enough that we have the law of it in Lev. 16, and the gospel of it, which was the chief intention of it, in the New Testament. 4. They offered every man's free-will offering, Ezr 3:5. The law required much, but they brought more; for, though they had little wealth to support the expense of their sacrifices, they had much zeal, and, we may suppose, spared at their own tables that they might plentifully supply God's altar. Happy are those that bring with them out of the furnace of affliction such a holy heat as this. IV. The preparation they made for the building of the temple, Ezr 3:7. This they applied themselves immediately to; for, while we do what we can, we must still be aiming to do more and better. Tyre and Sidon must now, as of old, furnish them with workmen, and Lebanon with timber, orders for both which they had from Cyrus. What God calls us to we may depend upon his providence to furnish us for.

We have here an instance of the old enmity that was put between the seed of the woman and the seed of the serpent. God's temple cannot be built, but Satan will rage, and the gates of hell will fight against it. The gospel kingdom was, in like manner, to be set up with much struggling and contention. In this respect the glory of the latter house was greater than the glory of the former, and it was more a figure of the temple of Christ's church, in that Solomon built his temple when there was no adversary nor evil occurrent, (Kg1 5:4); but this second temple was built notwithstanding great opposition, in the removing and conquering of which, and the bringing of the work to perfection at last in spite of it, the wisdom, power, and goodness of God were much glorified, and the church was encouraged to trust in him. I. The undertakers are here called the children of the captivity (Ezr 4:1), which makes them look very little. They had newly come out of captivity, were born in captivity, had still the marks of their captivity upon them; though they were not now captives, they were under the control of those whose captives they had lately been. Israel was God's son, his first-born; but by their iniquity the people sold and enslaved themselves, and so became children of the captivity. But, it should seem, the thought of their being so quickened them to this work, for it was by their neglect of the temple that they lost their freedom. II. The opposers of the undertaking are here said to be the adversaries of Judah and Benjamin, not the Chaldeans or Persians (they gave them no disturbance - "let them build and welcome"), but the relics of the ten tribes, and the foreigners that had joined themselves to them, and patched up that mongrel religion we had an account of, Kg2 17:33. They feared the Lord, and served their own gods too. They are called the people of the land, Ezr 4:4. The worst enemies Judah and Benjamin had were those that said they were Jews and were not, Rev 3:9. III. The opposition they gave had in it much of the subtlety of the old serpent. When they heard that the temple was in building they were immediately aware that it would be a fatal blow to their superstition, and set themselves to oppose it. They had not power to do it forcibly, but they tried all the ways they could to do it effectually. 1. They offered their service to build with the Israelites only that thereby they might get an opportunity to retard the work, while they pretended to further it. Now, (1.) Their offer was plausible enough, and looked kind: "We will build with you, will help you to contrive, and will contribute towards the expense; for we seek your God as you do," Ezr 4:2. This was false, for, though they sought the same God, they did not seek him only, nor seek him in the way he appointed, and therefore did not seek him as they did. Herein they designed, if it were possible, to hinder the building of it, at least to hinder their comfortable enjoyment of it; as good almost not have it as not have it to themselves, for the pure worship of the true God and him only. Thus are the kisses of an enemy deceitful; his words are smoother than butter when war is in his heart. But, (2.) The refusal of their proffered service was very just, Ezr 4:3. The chief of the fathers of Israel were soon aware that they meant them no kindness, whatever they pretended, but really designed to do them a mischief, and therefore (though they had need enough of help if it had been such as they could confide in) told them plainly, "You have nothing to do with us, have no part nor lot in this matter, are not true-born Israelites nor faithful worshippers of God; you worship you know not what, Joh 4:22. You are none of those with whom we dare hold communion, and therefore we ourselves will build it." They plead not to them the law of their God, which forbade them to mingle with strangers (though that especially they had an eye to), but that which they would take more notice of, the king's commission, which was directed to them only: "The king of Persia has commanded us to build this house, and we shall distrust and affront him if we call in foreign aid." Note, In doing good there is need of the wisdom of the serpent, as well as the innocency of the dove, and we have need, as it follows there, to beware of men, Mat 10:16, Mat 10:17. We should carefully consider with whom we are associated and on whose hand we lean. While we trust God with a pious confidence we must trust men with a prudent jealousy and caution. 2. When this plot failed they did what they could to divert them from the work and discourage them in it. They weakened their hands by telling them it was in vain to attempt it, calling them foolish builders, who began what they were not able to finish, and by their insinuations troubled them, and made them drive heavily in the work. All were not alike zealous in it. Those that were cool and indifferent were by these artifices drawn off from the work, which wanted their help, Ezr 4:4. And because what they themselves said the Jews would suspect to be ill meant, and not be influenced by, they, underhand, hired counsellors against them, who, pretending to advise them for the best, should dissuade them from proceeding, and so frustrate their purpose (Ezr 4:5), or dissuade the men of Tyre and Sidon from furnishing them with the timber they had bargained for (Ezr 3:7); or whatever business they had at the Persian court, to solicit for any particular grants or favours, pursuant to the general edict for their liberty, there were those that were hired and lay ready to appear of counsel against them. Wonder not at the restlessness of the church's enemies in their attempts against the building of God's temple. He whom they serve, and whose work they are doing, is unwearied in walking to and fro through the earth to do mischief. And let those who discourage a good work, and weaken the hands of those that are employed in it, see whose pattern they follow.

Here is, I. The time fixed for the continuance of the desolations of Tyre, which were not to be perpetual desolations: Tyre shall be forgotten seventy years, Isa 23:15. So long it shall lie neglected and buried in obscurity. It was destroyed by Nebuchadnezzar much about the time that Jerusalem was, and lay as long as it did in its ruins. See the folly of that proud ambitious conqueror. What the richer, what the stronger, was he for making himself master of Tyre, when all the inhabitants were driven out of it and he had none of his own subjects to spare for the replenishing and fortifying of it? It is surprising to see what pleasure men could take in destroying cities and making their memorial perish with them, Psa 9:6. He trampled on the pride of Tyre, and therein served God's purpose; but with greater pride, for which God soon after humbled him. II. A prophecy of the restoration of Tyre to its glory again: After the end of seventy years, according to the years of one king, or one dynasty or family of kings, that of Nebuchadnezzar; when that expired, the desolations of Tyre came to an end. And we may presume that Cyrus at the same time when he released the Jews, and encouraged them to rebuild Jerusalem, released the Tyrians also, and encouraged them to rebuild Tyre. Thus the prosperity and adversity of places, as well as persons, are set the one over against the other, that the most glorious cities may not be secure nor the most ruinous despair. It is foretold, 1. That God's providence shall gain smile upon this ruined city (Isa 23:17): The Lord will visit Tyre in mercy; for, though he contend, he will not contend for ever. It is not said, Her old acquaintance shall visit her, the colonies she has planted, and the trading cities she has had correspondence with (they have forgotten her); but, The Lord shall visit her by some unthought-of turn; he shall cause his indignation towards her to cease, and then things will run of course in their former channel. 2. That she shall use her best endeavours to recover her trade again. She shall sing as a harlot, that has been some time under correction for her lewdness; but, when she is set at liberty (so violent is the bent of corruption), she will use her old arts of temptation. The Tyrians having returned from their captivity, and those that remained recovering new spirits thereupon, they shall contrive how to force a trade, shall procure the best choice of goods, under-sell their neighbours, and be obliging to all customers; as a harlot that has been forgotten, when she comes to be spoken of again, recommends herself to company by singing and playing, takes a harp, goes about the city, perhaps in the night, serenading, makes sweet melody, and sings many songs. These are innocent and allowable diversions, if soberly, and moderately, and modestly used; but those that value themselves upon their virtue should not be over-fond of them, nor ambitious to excel in them, because, whatever they are now, anciently they were some of the baits with which harlots used to entice fools. Tyre shall now by degrees come to be the mart of nations again; she shall return to her hire, to her traffic, and shall commit fornication (that is, she shall have dealings in trade, for the prophet carries on the similitude of a harlot) with all the kingdoms of the world that she had formerly traded with in her prosperity. The love of worldly wealth is a spiritual whoredom, and therefore covetous people are called adulterers and adulteresses (Jam 4:4), and covetousness is spiritual idolatry. 3. That, having recovered her trade again, she shall make a better use of it than she had done formerly; and this good she should get by her calamities (Isa 23:18): Her merchandise, and her hire, shall be holiness to the Lord. The trade of Tyre, and all the gains of her trade, shall be devoted to God and to his honour and employed in his service. It shall not be treasured and hoarded up, as formerly, to be the matter of their pride and the support of their carnal confidence; but it shall be laid out in acts of piety and charity. What they can spare from the maintenance of themselves and their families shall be for those that dwell before the Lord, for the priests, the Lord's ministers, that attend in his temple at Jerusalem; not to maintain them in pomp and grandeur, but that they and theirs may eat sufficiently, may have food convenient for them, with as little as may be of that care which would divert them from their ministration, and that they may have, not rich and fine clothing, but durable clothing, that which is strong and lasting, clothing for old men (so some read it), as if the priests, though they were young, must wear such plain grave clothing as old men used to wear. Now, (1.) This supposes that religion should be set up in New Tyre, that they should come to the knowledge of the true God and into communion with the Israel of God. Perhaps their being fellow-captives with the Jews in Babylon (who had prophets with them there) disposed them to join with them in their worship there, and turned them from idols, as it cured the Jews of their idolatry: and when they were released with them, and as they had reason to believe for their sakes, when they were settled again in Tyre, they would send gifts and offerings to the temple, and presents to the priests. We find men of Tyre then dwelling in the land of Judah, Neh 13:16. Tyre and Sidon were better disposed to religion in Christ's time than the cities of Israel; for, if Christ had gone among them, they would have repented, Mat 11:21. And we meet with Christians at Tyre (Act 21:3, Act 21:4), and, many years after, did Christianity flourish there. Some of the rabbin refer this prophecy of the conversion of Tyre to the days of the Messiah. (2.) It directs those that have estates to make use of them in the service of God and religion, and to reckon that best laid up which is so laid out. Both the merchandise of the tradesmen and the hire of the day-labourers shall be devoted to God. Both the merchandise (the employment we follow) and the hire (the gain of our employments) must be holiness to the Lord, alluding to the motto engraven on the frontlet of the high priest (Exo 39:30), and to the separation of the tithe under the law, Lev 27:30. See a promise like this referring to gospel times, Zac 14:20, Zac 14:21. We must first give up ourselves to be holiness to the Lord before what we do, or have, or get, can be so. When we abide with God in our particular callings, and do common actions after a godly sort - when we abound in works of piety and charity, are liberal in relieving the poor, and supporting the ministry, and encouraging the gospel - then our merchandise and our hire are holiness to the Lord, if we sincerely look at his glory in them. And our wealth need not be treasured and laid up on earth; for it is treasured and laid up in heaven, in bags that wax not old, Luk 12:33.

nail . . . fastened--Shebna, who was supposed to be firmly fixed in his post. burden . . . upon it--All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Exo 20:5). MENANDER, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (Isa 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege. Next: Isaiah Chapter 23

Be still--"struck dumb with awe." Addressed to those already in the country, eye-witnesses of its ruin (Lam 2:10); or, in contrast to the busy din of commerce once heard in Tyre; now all is hushed and still. isle--strictly applicable to New Tyre: in the sense coast, to the mainland city, Old Tyre (compare Isa 23:6; Isa 20:6). Zidon--of which Tyre was a colony, planted when Zidon was conquered by the Philistines of Ascalon. Zidon means a "fishing station"; this was its beginning. replenished--with wealth and an industrious population (Eze 27:3, Eze 27:8, Eze 27:23). Here "Zidon," as the oldest city of Phœnicia, includes all the Phœnician towns on the strip of "coast." Thus, Eth-baal, king of Tyre [JOSEPHUS, Antiquities, 8.3,2], is called king of the Sidonians (Kg1 16:31); and on coins Tyre is called the metropolis of the Sidonians.

Language: literally, applying to the return from Babylon; figuratively and more fully to the completed redemption of both literal and spiritual Israel. joy upon . . . heads-- (Psa 126:2). Joy manifested in their countenances. Some fancy an allusion to the custom of pouring oil "upon the head," or wearing chaplets in times of public festivity (Ecc 9:8). This and the thirty-seventh through thirty-ninth chapters form the historical appendix closing the first division of Isaiah's prophecies, and were added to make the parts of these referring to Assyria more intelligible. So Jer. 52:1-34; compare 2Ki. 25:1-30. The section occurs almost word for word (Kg2 18:13, Kg2 18:17-20; 2Ki. 19:1-37); Kg2 18:14-16, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (Isa 38:9-20). We know from Ch2 32:32 that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (Isa. 36:1-39:8) was incorporated into the Book of Kings by its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but as Isaiah survived Hezekiah (Ch2 32:32), who lived upwards of fifteen years after the invasion (Isa 38:5), the record of Sennacherib's death (Isa 37:38) is no objection to this section having come from Isaiah; 2Ch. 32:1-33 is probably an abstract drawn from Isaiah's account, as the chronicler himself implies (Ch2 32:32). Pul was probably the last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power and found a new dynasty (see on Isa 20:1). No attempt was made by Judah to throw off the Assyrian yoke during his vigorous reign. The accession of his son Sennacherib was thought by Hezekiah the opportune time to refuse the long-paid tribute; Egypt and Ethiopia, to secure an ally against Assyria on their Asiatic frontier, promised help; Isaiah, while opposed to submission to Assyria, advised reliance on Jehovah, and not on Egypt, but his advice was disregarded, and so Sennacherib invaded Judea, 712 B.C. He was the builder of the largest of the excavated palaces, that of Koyunjik. HINCKS has deciphered his name in the inscriptions. In the third year of his reign, these state that he overran Syria, took Sidon and other Phœnician cities, and then passed to southwest Palestine, where he defeated the Egyptians and Ethiopians (compare Kg2 18:21; Kg2 19:9). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the "defensed cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute imposed on Hezekiah--thirty talents of gold--this exact number being given in both; the silver is set down in the inscriptions at eight hundred talents, in the Bible three hundred; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (Kg2 18:16). Next: Isaiah Chapter 36

every helper--The Philistines, being neighbors to the Phœnicians of Tyre and Sidon, would naturally make common cause with them in the case of invasion. These cities would have no helper left when the Philistines should be destroyed. Caphtor--the Caphtorim and Philistines both came from Mizraim (Gen 10:13-14). The Philistines are said to have been delivered by God from Caphtor (Amo 9:7). Perhaps before the time of Moses they dwelt near and were subjugated by the Caphtorim (Deu 2:23) and subsequently delivered. "The remnant" means here those still left after the Egyptians had attacked Gaza and Palestine; or rather, those left of the Caphtorim after the Chaldeans had attacked them previous to their attack on the Philistines. Some identify Caphtor with Cappadocia; GESENIUS, with Crete (Eze 25:16, Cherethims); KITTO, Cyprus. Between Palestine and Idumea there was a city Caparorsa; and their close connection with Palestine on the one hand, and Egypt (Mizraim, Gen 10:13-14) on the other hand, makes this locality the most likely.