3. We do not find any attempt on the part of his parents to hinder him from obeying the Divine call: they had too much respect for the authority of God, and they left their son to the dictates of his conscience. Wo to those parents who strive, for filthy lucre's sake, to prevent their sons from embracing a call to preach Jesus to their perishing countrymen, or to the heathen, because they see that the life of a true evangelist is a life of comparative poverty, and they had rather he should gain money than save souls.
4. The cloak, we have already observed, was the prophet's peculiar habit; it was probably in imitation of this that the Greek philosophers wore a sort of mantle, that distinguished them from the common people; and by which they were at once as easily known as certain academical characters are by their gowns and square caps. The pallium was as common among the Greeks as the toga was among the Romans. Each of these was so peculiar to those nations, that Palliatus is used to signify a Greek, as Togatus is to signify a Roman.
5. Was it from this act of Elijah, conveying the prophetic office and its authority to Elisha by throwing his mantle upon him, that the popes of Rome borrowed the ceremony of collating an archbishop to the spiritualities and temporalities of his see, and investing him with plenary sacerdotal authority, by sending him what is well known in ecclesiastical history by the name pallium, pall, or cloak? I think this is likely; for as we learn from [Zac 13:4], and [2Kgs 1:8], that this mantle was a rough or hairy garment, so we learn from Durandus that the pallium or pall was made of white wool, after the following manner: -
The nuns of St. Agnes, annually on the festival of their patroness, offer two white lambs on the altar of their church, during the time they sing Agnus Dei, in a solemn mass; which lambs are afterwards taken by two of the canons of the Lateran church, and by them given to the pope's sub-deacons, who send them to pasture till shearing time; and then they are shorn, and the pall is made of their wool, mixed with other white wool. The pall is then carried to the Lateran church, and there placed on the high altar by the deacons, on the bodies of St. Peter and St. Paul; and, after a usual watching or vigil, it is carried away in the night, and delivered to the sub-deacons, who lay it up safely. Now, because it was taken from the body of St. Peter, it signifies the plenitude of ecclesiastical power: and, therefore, the popes assume it as their prerogative, being the professed successors of this apostle, to invest other prelates with it. This was at first confined to Rome, but afterwards it was sent to popish prelates in different parts of the world.
6. It seems, from the place in Zechariah, quoted above, that this rough cloak or garment became the covering of hypocrites and deceivers; and that persons assumed the prophetic dress without the prophetic call, and God threatens to unmask them. We know that this became general in the popish Church in the beginning of the 16th century; and God stripped those false prophets of their false and wicked pretensions, and exposed them to the people. Many of them profited by this exposure, and became reformed; and the whole community became at least more cautious. The Romish Church should be thankful to the Reformation for the moral purity which is now found in it; for, had not its vices, and usurpations, and super-scandalous sales of indulgences, been thus checked, the whole fabric had by this time been probably dissolved. Should it carry its reformation still farther, it would have a more legitimate pretension to the title of apostolic. Let them compare their ritual with the Bible and common sense, and they will find cause to lop many cumbrous and rotten branches from a good tree.
Introduction
Ben-hadad, king of Syria, and thirty-two kings, besiege Samaria, [1Kgs 20:1]. He sends an insulting message to Ahab; and insists on pillaging the whole city, [1Kgs 20:2-7]. The elders of Israel counsel the king not to submit to such shameful conditions, [1Kgs 20:8]. He sends a refusal to Ben-hadad; who, being enraged, vows revenge, [1Kgs 20:9-12]. A prophet comes to Ahab, and promises him victory, and gives him directions how he should order the battle, [1Kgs 20:13-19]. The Syrians are discomfited, and Ben-hadad scarcely escapes, [1Kgs 20:20], [1Kgs 20:21]. The prophet warns Ahab to be on his guard, for the Syrians would return next year, [1Kgs 20:22]. The counsellors of the king of Syria instruct him how he may successfully invade Israel, [1Kgs 20:23-25]. He leads an immense army to Aphek, to fight with Ahab, [1Kgs 20:26], [1Kgs 20:27]. A man of God encourages Ahab, who attacks the Syrians, and kills one hundred thousand of them, [1Kgs 20:28], [1Kgs 20:29]. They retreat to Aphek, where twenty-seven thousand of them are slain by a casualty, [1Kgs 20:30]. Ben-hadad and his courtiers, being closely besieged in Aphek, and unable to escape, surrender themselves with sackcloth on their loins, and halters on their heads; the king of Israel receives them in a friendly manner, and makes a covenant with Ben-hadad, [1Kgs 20:31-34]. A prophet, by a symbolical action, shows him the impolicy of his conduct in permitting Ben-hadad to escape, and predicts his death and the slaughter of Israel, [1Kgs 20:35-43].
Verse 1
Ben-hadad - Several MSS., and some early printed editions, have Ben-hadar, or the son of Hadar, as the Septuagint. He is supposed to be the same whom Asa stirred up against the king of Israel, [1Kgs 15:18]; or, as others, his son or grandson.
Thirty and two kings - Tributary chieftains of Syria and the adjacent countries. In former times every town and city had its independent chieftain. Both the Septuagint and Josephus place this war after the history of Naboth.
Verse 4
I am thine, and all that I have - He probably hoped by this humiliation to soften this barbarous king, and perhaps to get better conditions.
Verse 6
Whatsoever is pleasant in thine eyes - It is not easy to discern in what this second requisition differed from the first; for surely his silver, gold, wives, and children, were among his most pleasant or desirable things. Jarchi supposes that it was the book of the law of the Lord which Ben-hadad meant, and of which he intended to deprive Israel. It is however evident that Ben-hadad meant to sack the whole city, and after having taken the royal treasures and the wives and children of the king, to deliver up the whole to be pillaged by his soldiers.
Verse 8
Hearken not unto him - The elders had every thing at stake, and they chose rather to make a desperate defense than tamely to yield to such degrading and ruinous conditions.
Verse 10
If the dust of Samaria shall suffice - This is variously understood. Jonathan translates thus: "If the dust of Shomeron shall be sufficient for the soles of the feet of the people that shall accompany me;" i.e., I shall bring such an army that there will scarcely be room for them to stand in Samaria and its vicinity.
Verse 11
Let not him that girdeth on - This was no doubt a proverbial mode of expression. Jonathan translates, "Tell him, Let not him who girds himself and goes down to the battle, boast as he who has conquered and returned from it.
Verse 12
In the pavilions - This word comes from papilio, a butterfly, because tents, when pitched or spread out, resembled such animals; partly because of the mode of their expansion, and partly because of the manner in which they were painted.
Set yourselves in array - The original word, שימו simu, which we translate by this long periphrasis, is probably a military term for Begin the attack, Invest the city, Every man to his post, or some such like expression.
Verse 13
There came a prophet - Who this was we cannot tell; Jarchi says it was Micaiah, son of Imlah. It is strange that on such an occasion we hear nothing of Elijah or Elisha. Is it not possible that this was one of them disguised?
Verse 14
By the young men of the princes of the provinces - These were probably some chosen persons out of the militia of different districts, raised by the princes of the provinces; the same as we would call lord-lieutenants of counties.
Verse 15
Two hundred and thirty-two - These were probably the king's life or body guards; not all the militia, but two hundred and thirty of them who constituted the royal guard in Samaria. They were therefore the king's own regiment, and he is commanded by the prophet to put himself at their head.
Seven thousand - How low must the state of Israel have been at this time! These Jarchi thinks were the seven thousand who had not bowed the knee to Baal.
Verse 18
Take them alive - He was confident of victory. Do not slay them; bring them to me, they may give us some useful information.
Verse 20
The Syrians fled - They were doubtless panic-struck.
Verse 23
Their gods are gods of the hills - It is very likely that the small Israelitish army availed itself of the heights and uneven ground, that they might fight with greater advantage against the Syrian cavalry, for Ben-hadad came up against Samaria with horses and chariots, [1Kgs 20:1]. These therefore must be soon thrown into confusion when charging in such circumstances; indeed, the chariots must be nearly useless.
Let us fight against them in the plain - There our horses and chariots will all be able to bear on the enemy, and there their gods, whose influence is confined to the hills, will not be able to help them. It was a general belief in the heathen world that each district had its tutelary and protecting deity, who could do nothing out of his own sphere.
Verse 24
Take the kings away - These were not acquainted with military affairs, or they had not competent skill. Put experienced captains in their place, and fight not but on the plains, and you will be sure of victory.
Verse 26
Ben-hadad numbered the Syrians, and went up to Aphek - There were several towns of this name; see the notes on [Jos 12:18]. It is supposed that the town mentioned here was situated in Libanus, upon the river Adonis, between Heliopolis and Biblos.
Verse 28
Because the Syrians have said - God resents their blasphemy, and is determined to punish it. They shall now be discomfited in such a way as to show that God's power is every where, and that the multitude of a host is nothing against him.
Verse 29
Slew a hundred thousand footmen in one day - This number is enormous; but the MSS. and versions give no various reading.