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ASA AND JEHOSHAPHAT (3RD AND 4TH) KINGS OF JUDAH - AHAB (8TH) KING OF ISRAEL.
Accession of Ahab - further religious decline in Israel - political relations between Israel and Judah - accession of Jehoshaphat - Ahab's marriage with Jezebel - the worship of Baal and Astarte established in Israel - character of Ahab - religious reforms in Judah - Jehoshaphat joins affinity with Ahab - marriage of Jehoram with Athaliah, and its consequences. 1 KINGS 16:29-33, 22:41-44; 2 CHRONICLES 17; 18:1, 2
OMRI was succeeded on the throne of Israel by his son Ahab, in the thirty-eighth year of the reign of Asa, king of Judah. With the accession of Ahab a new period may be said to commence in the history of Israel, and this alike religiously and politically. In regard to the former, Omri had already prepared the way for further terrible progression in Israel's apostasy. In the language of Holy Scripture (1 Kings 16:25), he "did worse than all that were before him." Whatever the special "statutes" or ordinances in this respect which he introduced, they marked an era in the history of Israel's religious decline (Micah 6:16). But Ahab far out-distanced even his father's wickedness, first by entering into a matrimonial alliance with the vile dynasty of Ethbaal, and then by formally making the worship of Baal the established religion of Israel, with all of vileness and of persecution which this implied. In these circumstances, surely, we may look for extraordinary interposition on the part of Jehovah. For, with such a king and queen, and with a people, not only deprived of the Temple-services and the Levitical priesthood, but among whom the infamous rites of Baal and Astarte had become the established worship, ordinary means would manifestly have been in vain. Again and again had messengers sent from God spoken His Word and announced His judgments, without producing even a passing effect. It needed more than this, if the worship of Baal was to be effectually checked. Accordingly, this period of Israel's history is also marked by a great extension of the Prophetic order and mission. It was theirs to keep alive the knowledge of Jehovah in the land; theirs also to meet the gross and daring idolatry of king and people by a display of power which could neither be resisted nor gainsaid. Hence the unparalleled frequency of miracles, mostly intended to prove the vainness of idols as against the power of the Living God, the reality of the prophets' mission, and of the authority which the LORD had delegated to His messengers. Only thus could any effect be produced. It was an extraordinary period - and God raised up in it an extraordinary agency. We have already indicated that, in general, considering the notions and expectations of the times, miracles might almost be said to have been God's ordinary mode of teaching the men of that age. This holds specially true of the period now under consideration. Hence the unusual accumulation of the miraculous - and that chiefly in its aspect of power - as displayed by an Elijah and an Elisha, so far from seeming strange or unaccountable, appears eminently called for.
Politically speaking also, this was a period of great change. For, whereas hitherto the two kingdoms of Israel and Judah had been in a state of constant warfare, an alliance between them was now formed. At first, indeed, it seemed otherwise. As Ahab ascended the throne of Israel during the lifetime of Asa, the relations between the two kingdoms continued as before. And when, in the fourth year of King Ahab's reign, Jehoshaphat succeeded his father Asa (1 Kings 22:41), it appeared as if the prospect of an alliance between the sister-countries were more remote than ever. Jehoshaphat began his reign by strengthening the defenses of his country against Israel (2 Chronicles 17:1, 2). His religious measures were in the opposite direction from those of Ahab. Himself earnestly and decidedly pious, it is expressly stated that he walked "not after the doings of Israel." On the other hand, Ahab entered, probably at the beginning of his reign, into an alliance with the most wicked dynasty then in power, by marrying Jezebel,* the daughter of Ethbaal (or Ithobalus, "Baal is with him").
* The classical student will be interested to know that Jezebel was the grand-aunt of Dido, the founder of Carthage. The notices in Josephus are taken from Menander.
Josephus has preserved to us the history of this royal family (Against Ap. 1. 18). It appears that Ethbaal was originally the High-priest of the great temple of Astarte in Tyre; that he murdered his king, and usurped the throne, which he occupied for thirty-two years; and that his dynasty continued for at least sixty- two years after his death. These notices will sufficiently explain the upbringing of Jezebel. A clever, strong, bold, and unscrupulous woman, she was by conviction a devotee to the most base and revolting idolatry which the world has ever known, combining with this the reckless contempt of the rights and consciences of others, and the utter indifference as to the means employed, which characterize the worst aspect of Eastern despotism. That she would hate the religion of Jehovah, and seek utterly to destroy - and, indeed, whatever would not bend to her imperious will; that she would prove the implacable foe of all that was pious or even free in Israel; and that she would not shrink from the wholesale murder of those who resisted or opposed her, follows almost as a matter of course. Yet, strange as it may sound, there is something grand about this strong, determined, bold woman, which appears all the more strikingly from its contrast with her husband. Jezebel was every inch a Queen - though of the type of the Phoenician Priest-King who had usurped the throne by murder.
The immediate consequence of this ill-fated union was, that the religion of Jezebel became the worship of the land of Israel. Ahab built in Samaria a temple to "the Baal"* - the Sun-god (the producing principle in Nature) in which he erected not only an altar, but, as we gather from 2 Kings 3:2; 10:27, also one of those pillars which were distinctive of its vile services. As usual, where these rites were fully carried out, he also "made the Asherah"** - Astarte, the Moon-goddess (the receptive principle in Nature) so that the Phoenician worship was now established in its entirety.
* With the article, the supreme Phoenician and Assyrian deity, worshipped under different designations throughout that part of Asia. The critical study of the mythology of these countries has yielded many interesting results, and shown, with striking similarities in designation of the deity, the most absolute contrast to the religion of Jehovah as regards doctrine and life, so as to bring the heavenly origin of the latter into marked prominence.
** Not as in the Authorized Version (1 Kings 16:33): "And Ahab made a grove."
As we infer from later notices, there was a "vestry" attached to these temples, where special festive garments, worn on great occasions, were kept (2 Kings 10:22). Ahab - or perhaps rather Jezebel - appointed not less than 450 priests of Baal and 400 of Asherah, who were supported by the bounty of the queen (1 Kings 18:19; 22:6). The forced introduction of this new worship led to a systematic persecution of the prophets, and even of the openly professed worshippers of Jehovah, which had their complete extermination for its object (1 Kings 18:13; 19:10; 2 Kings 9:7). These measures were wholly due to the absolute power which Jezebel exercised over her husband. Left to himself, Ahab might have yielded to better influences (comp. 1 Kings 18:39-46; 20:13, etc.; 21:27-29). Altogether Ahab presents a strange, though by no means uncommon mixture of the good and the evil, the noble and the mean, issuing finally not in decision for God and what was right and true, but in the triumph of evil, to his own destruction and that of his race. For he possessed qualities which, if directed by the fear of God, might have made him even a great king. He was at times brave, even chivalrous (comp. for example 1 Kings 20:11, and even verse 32); royal in his tastes and undertakings (1 Kings 22:39; 2 Chronicles 18:2); and ready, under temporary emotion, to yield to the voice of conscience. But all this was marred by fatal weakness, selfishness, uncontrolled self- indulgence, an utter want of religion, and especially the influence of his wife, so that in the language of Holy Scripture he "sold himself to work wickedness in the sight of Jehovah," incited thereto by his wife Jezebel (1 Kings 21:25).
While these influences were at work in Israel, Jehoshaphat, encouraged by the blessing which rested on his kingdom, once more vigorously resumed the work of religious reformation in Judah (2 Chronicles 17:6-9). Not only did he take away the "high places and groves," but, in the third year of his reign,* he sent five of his princes, accompanied by nine of the principal Levites and two priests, throughout the towns of Judah to teach the people the Law - no doubt the Pentateuch,** of which they took with them an Authorized copy.
* It has been ingeniously suggested (by Hitzig), that this was a Year of Jubilee, viz. 912 B.C.
** Thus the Pentateuch in its present form circulated ten centuries before the time of our LORD.
The actual instruction would unquestionably be committed to the priestly members of this commission (comp. Leviticus 10:11; Deuteronomy 17:8, 9), whilst the presence of the princes would not only secure the authority of the teachers and the efficiency of their work, but also be requisite for civil purposes, since the Law of Moses affected many of the social relations of life, and accordingly required for its enforcement the authority of the civil officers. Once more signal marks of the Divine approval followed. Some of the Philistine chiefs rendered voluntary homage to Jehoshaphat; the Arab tribes, whom Asa had subdued during his pursuit of Zerah, the Ethiopian, again paid their tribute; new castles for the defense of the country were built, "store-cities" provided, and the various towns provisioned;* while a large army was ready prepared,** of which the five chiefs resided in Jerusalem, to be under the personal orders of the king.***
* This seems the real meaning of the Hebrew, and not "much business," as in the Authorized Version of 2 Chronicles 17:13.
** A very ingenious defense of the accuracy of the numbers of this army has been lately attempted. But to us these numerals seem corrupt, though it is impossible in this place to furnish proof for the assertion. Probably they were illegible or blotted out, and the copyist seems to have supplied the two first from chap. 14:8, while the other three were formed by deducting 100,000 from each of them. The same total is double that of chapter 14:8.
*** This seems to be the true meaning of the Hebrew text.
It was in circumstances of such marked prosperity that Jehoshaphat "joined affinity with Ahab." The sacred text specially notes this (2 Chronicles 18:1), partly to show that Jehoshaphat had not even an excuse for such a step, and partly, as we think, to indicate that this alliance must, in the first place, have been sought by Ahab. The motives which would influence the King of Israel are not difficult to understand. The power of the country had been greatly weakened by Syria during the reign of Omri. Not only had Ben-Hadad possessed himself of a number of cities, both east (Ramoth-Gilead, for example) and west of the Jordan, but the country had become virtually subject to him, since he claimed even in the capital, Samaria, the right of having "streets," or rather "squares," that is, Syrian quarters of the town, which owned his dominion (comp. 1 Kings 20:34).
And now Ben-Hadad had been succeeded by a son of the same name, equally warlike and ambitious. In these circumstances it was of the utmost importance to Ahab to secure permanent peace on his southern or Judaean frontier, and, if possible, to engage as an active ally so powerful and wealthy a monarch as Jehoshaphat. On the other hand, it is not so easy to perceive the reasons which influenced the King of Judah. Of course he could not have wished to see the power of Syria paramount so close to his borders. Did he, besides, desire to have the long-standing (seventy years) breach between Judah and Israel healed? Had he a dim hope that, by the marriage of his son with the daughter of Ahab, the two realms might again be joined, and an undivided kingdom once more established in the house of David? Or did he only allow himself to be carried along by events, too weak to resist, and too confident to dread evil? We can only make these suggestions, since the sacred text affords no clue to this political riddle.
It was, as we reckon, about the eighth year of Jehoshaphat's reign, and consequently about the twelfth of that of Ahab, that Jehoram, the son of Jehoshaphat - then a lad of about fifteen or sixteen years - was married to Athaliah, the daughter of Ahab and Jezebel (2 Chronicles 21:6).*
* We arrive at this conclusion as follows: When eight or nine years later, that is, in the seventeenth year of Jehoshaphat, the latter paid his memorable visit to Ahab (1 Kings 22:2), Ahaziah, the son of Jehoram, must have been already about eight or nine years old, since he ascended the throne about thirteen years later, after the death of his grandfather and his father, at the age of twenty-two (2 Kings 8:26). But it must be admitted that the chronology of these reigns is involved and somewhat difficult. Indeed, a perfect agreement is impossible. For the dates are given not according to any fixed standard (such as the Creation, or the Birth of Christ), but according to the reigns of the various kings. But, according to Jewish practice, a year of a king's reign is counted from Nisan (April) to Nisan, so that any time before or after Nisan would be counted as an integral year. Thus a prince who ascended the throne in Adar (March) of one year and died in Ijar (May) of the next, although only reigning fourteen months, would be said to have reigned three years. This difference, when applied to the reigns of the various kings, or to a comparison between the dates of the kings of Israel and Judah, constitutes one of the main practical difficulties in establishing a perfect agreement.
Jehoshaphat lived to see some of the bitter fruits of the rash and unholy alliance which he had sanctioned. Eight or nine years later, he went on that visit to Ahab which led to the disastrous war with Syria, in which Ahab himself perished (2 Chronicles 18.). Then followed the joint maritime expedition of Jehoshaphat and the son of Ahab, which ended in loss. But the worst was to come after the death of Jehoshaphat. His son and successor, the husband of Athaliah, introduced in Judah the idolatry of his wife, and brought shame and loss upon his people. The next occupant of the throne, the - son of Athaliah - followed the example of his father, and perished by command of Jehu. Lastly came the terrible tragedy of the wholesale murder of the royal princes by Athaliah, then her reign, and finally her tragic death.
It was not by means such as those which Jehoshaphat employed that good could come to Judah, the breach be healed between the severed tribes, the kingdom of David restored, or even peace and righteousness return to Israel. But already God had been preparing a new instrumentality to accomplish His own purposes. A Voice would be raised loud enough to make itself heard to the ends of the land; a Hand, strong enough not only to resist the power of Ahab and Jezebel, but to break that of Baal in the land. And all this not by worldly might or craftiness, but by the manifestation of the power of Jehovah as the Living God.*
* A few Talmudic notices about Ahab may here find a place. They are chiefly derived from the Tractate Sanhedrin (102 b-103 b). His outward prosperity, and enjoyment of the pleasures of this world in contrast with those of the next, are emphatically dwelt upon. He is characterized as naturally cold and weak - his sinfulness being chiefly ascribed to his wife; hence this proverb: He who walks in the counsel of his wife will fall into Gehenna (Baba Mez. 59). The heaviest sins of Jeroboam had only been like the lightest of Ahab; in fact, he was guilty of all kinds of idolatry, and even inscribed on the gates of Samaria: Ahab denies the God of Israel! Nevertheless he was allowed to reign twenty-two years because he had shown respect to the Law (as in the embassy of Ben-Hadad to him, in his temporary repentance, etc.), the Law being written with twenty-two letters (which constitute the Hebrew alphabet). Ahab was one of those who were supposed to have no part in the world to come. To dream of King Ahab was an evil omen (Ber. 57 b).