As to the numbers of Zerah's host, it is suspected that the number has been corrupted in some such way as the addition of a cypher would make in our way of stating numbers; or perhaps a large indefinite number is expressed by a larger definite one. However, as the Libyans were certainly nomades, and the "Ethiopians" appear to have been Cushite pastors, wherever they came from, it may not be amiss to intimate the peculiar facilities which such people possess for raising, in a very short time, a large body of men. Bruce has a particular hypothesis with respect to this army, in which we do not clearly see how to concur; but his concluding statement is more applicable than perhaps he knew, to any explanation which leaves these " Ethiopians” a pastoral people. He says, "Twenty camels, employed to carry couriers upon them, might have procured that number of men to meet in a short space of time; and, as Zerah was the aggressor, he had time to choose when he should attack his enemy: every one of these shepherds, carrying with them their provision of flour and water, as is their invariable custom, might have fought with Asa in Gerar, without eating a loaf of Zerah's bread, or drinking a pint of his water." CHAPTER XV. 1 Asa with Judah and many of Israel, moved by the prophecy of Azariah the son of Oded, make a solemn covenant with God. 16 He putteth down Maachah his mother for her idolatry. 18 He bringeth dedicate things into the house of God, and enjoyeth a long peace. AND the Spirit of God came upon Azariah the son of Oded: 2 And he went out 'to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD is with you, while be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. ye 3 Now for a long season Israel hath been without the true God, and without a teaching priest, and without law. 4 But when they in their trouble did turn. unto the LORD God of Israel, and sought him, he was found of them. 5 And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries. 6 And nation was 'destroyed of nation, and city of city: for God did vex them with all adversity. 7 Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded. 8 And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD. 9 And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him 10 So they gathered themselves together at Jerusalem in the third month, in the fif teenth year of the reign of Asa. 11 And they offered unto the LORD the same time, of the spoil which they had brought, seven hundred oxen and seven thousand sheep. 12 And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; 13 That whosoever would not seek the LORD God of Israel 'should be put to death, whether small or great, whether man or woman. 14 And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets. 15 And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about. 16 And also concerning Maachah the mother of Asa the king, he removed her from being queen, because she had made an 'idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron. 17 But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. 18 And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. 19 And there was no more war unto the five and thirtieth year of the reign of Asa. 1 Heb, before Asa. 2 Heb. beaten in pieces. 3 Heb. abominations. 7 Heb. horror. 4 Heb. in that day. 5 Deut. 13. 9. 1 Kings 15. 13. Verse 16. “She had made an idol in a grove."-The original word, rendered "idol," is no, miphletzeth, “fear" ox "dread," put for the object of fear or reverence (as in Gen. xxxi. 42-but not the same word). The Septuagint considers this grove-idol to denote the Astarte, or Ashtaroth, so often mentioned in Scripture. This is very probable; and makes the present a proper place for introducing a short account of that notorious idol. "the This goddess was undoubtedly the moon. Under her name of Ashtaroth, she is particularly mentioned as abomination of the Sidonians:" the Phoenicians were in fact particularly addicted to her worship, which was not, however, peculiar to them. The moon was every where worshipped; but it is only of her exhibition as Ashtaroth that we have at present to speak. In this personation she was also idolized among the Philistines; for we read that the armour of Saul was put "in the house of Ashtaroth" (1 Sam. xxxi. 10). She was also venerated by the Syrians under the name of Astarte, which the Septuagint gives as equivalent to the Hebrew "Ashtaroth." She answered very nearly to the Isis of the Egyptians, the two being merely different versions of the same original. But the Greeks identified her with their Juno, Diana, or Venus; and they were right, as she did not answer to any one of these, singly taken: for the Orientals, whose theology was infinitely less subdivided than that of the Greeks and Romans, united in their Astarte the attributes which the latter divided among the three goddesses we have named. Thus Astarte was not only the moon, but, as such, "the queen of heaven," by which title she is mentioned in Scripture (Jer. vii. 18, and xliv. 17, 18); whereas, among the Greeks, Diana was the moon, but Juno was the queen of heaven. So also, the Orientals made their Baal not only the sun, but, in that character, the king of heaven; whilst the Greeks made two gods out of him-Jupiter being the king of heaven, and Apollo the sun. This explains the apparent confusion of the Greeks when speaking of Oriental deities, in sometimes identifying an Asiatic idol with three or four of their own. In a previous note (2 Kings xxiii. 7) we have intimated the probability that the female deity in question is denoted sometimes under the word Asherah or Asherim, rendered "grove," or "groves ;" and accordingly the Septuagint, in the present and other places, gives the proper name "Astarte" as an equivalent. But still the original idea is in some degree included, since Astarte was properly a grove-idol, and the sacred plantation, which subdued the blaze of day to the mildness of lunar light, was her proper sanctuary. But the obscurity of these woods concealed deeds of sanctified abomination which we dare not describe. Yet her rites were not bloody. For while to her associate Baal (the sun), with whom she is so often mentioned in Scripture, bloody, and (except as represented by Melkart of Tyre) even human sacrifices were offered-only bread, liquors, and perfumes were presented to Astarte. Hence the apostate Hebrews are reproached with the idolatrous act of "making cakes for the queen of heaven." (Jer. vii. 18.) She of course had temples, but not always, and when she had, a grove was usually planted around it. Often also her wood was planted near the temples of the sun, the two chief idols being much associated in their worship, though we do not believe them to have been so inseparable as Calmet supposes. As to the figure under which Astarte was represented, it is difficult to say any thing definite, as almost every town exhibited her under a varied form. Some authors (as Porphyry) say that she was sometimes represented with a cow's head, the horns of which served at the same time as the usual symbol of sovereign power, and as a representation of the crescent moon. This would serve as well for a description of Isis. We are not, however, aware of any of her medals which thus represent her. But the heads are frequently surmounted by a crescent, or surrounded by rays. The full length figures usually represent a robed female, standing, or throned, in a commanding attitude, with a baton in her right hand. The robing varies greatly. Our cuts, from Phoenician medals, exhibit some of the diversified forms in which she is represented. (See Calmet's Dissertation sur les Divinités Phéniciennes ;' Banier's 'Mythology;' Jahn's Archæologia.') 1 Asa, by the aid of the Syrians, diverteth Baasha from building of Ramah. 7 Being reproved thereof by Hanani, he putteth him in prison. 11 Among his other acts in his disease he seeketh not to God, but to the physicians. 13 His death and burial. In the six and thirtieth year of the reign of Asa 'Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah. 2 Then Asa brought out silver and gold 1 Kings 15. 17. out of the treasures of the house of the LORD and of the king's house, and sent to Benhadad king of Syria, that dwelt at 'Damascus, saying, 3 There is a league between me and thee, as there was between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me. 4 And Ben-hadad hearkened unto king Asa, and sent the captains of his armies against the cities of Israel; and they smote Ijon, and Dan, and Abel-maim, and all the | hast done foolishly: therefore from hencestore cities of Naphtali. forth thou shalt have wars. 5 And it came to pass, when Baasha heard it, that he left off building of Ramah, and let his work cease. 6 Then Asa the king took all Judah; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was building; and he built therewith Geba and Mizpah. 7¶ And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand. 8 Were not the Ethiopians and the Lubims 'a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand. 9 For the eyes of the LORD run to and fro throughout the whole earth, "to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou 10 Then Asa was wroth with the seer, and put him in a prison house; for he was in a rage with him because of this thing. And Asa 'oppressed some of the people the same time. 11 ¶ And, behold, the acts of Asa, first and last, lo, they are written in the book of the kings of Judah and Israel. 12 And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians. 13 And Asa slept with his fathers, and died in the one and fortieth year of his reign. 14 And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries' art: and they made a very great burning for him. 6 Or, strongly to hold with them, &c. 7 Heb. crushed. 8 Heb. digged Verse 1. "In the six and thirtieth year of the reign of Asa."-Compare 1 Kings xv. 33, and xvi. ; from which we learn that Baasha began to reign in the third year of Asa, that he reigned twenty-four years, and that his son succeeded in the twenty-sixth year of Asa's reign. It is therefore probable that the present text is corrupted, being contradictory to three other dates, which show that Baasha died ten years before the date here given to his enterprise. Josephus seems accordingly to preserve the true date of this undertaking, which he places in the twenty-sixth year of Asa-the year in which Baasha died—which agrees with what he says, that Baasha was prevented by death from resuming his eaterprise, which the Syrians had interrupted. The Jewish chronology, followed by many modern chronologers, explain the present text to be correct, by supposing that, instead of "reign," we should read "kingdom;" and, consequently, that the date is not from the beginning of Asa's reign, but from that of the separate existence of the kingdom of Judah, commencing with Rehoboam. Thirty-six years from that event bring us only to the sixteenth year of Asa; in which date there is certainly no historical or chronological impropriety, although it may be difficult to explain how so peculiar a mode of computation should in this particular instance be adopted, and which seems less likely than the easy alteration of "twenty-six " into "thirty-six." Whatever explanation be chosen must also be extended to the last verse of the preceding chapter. 12. “Diseased in his feet, until his disease was exceeding great.”—It was a disease which began in the feet, and gradually mounted upward to the superior parts of the body, for the last clause might more properly be rendered to convey this meaning, as, "his disease moved upward." Some medical inquirers into the diseases of Scripture think it was the gout, which, as is well known, is dangerous when it reaches upward to the superior parts of the person. It was probably something of the sort. "He sought...to the physicians."-This is the first time we read of physicians among the Hebrews, as a distinct class of persons. Whatever has a medical appearance in the books of the Law, we find associated with the priests (see the note on Lev. xiii. 2), and subsequently we find diseased or injured persons resorting to gods and prophets (1 Kings xiv. ; 2 Kings i. and viii.) chiefly, it would seem, for the purpose of learning whether or not they should recover. It appears to have been the general feeling, that, in diseases, medical and human agencies were of no avail, and that a cure was to be looked for to the immediate exercise of the Divine power. This feeling is still very general in the East. Therefore priests and prophets were resorted to in most nations, for the purpose, as it were, of drawing the attention of the god to the case, and of propitiating his favour. Hence arose a class of pretenders, who professed by means of certain secret charms, incantations, and powerful rites or applications, to draw down and fix, if we may so express it, the healing power of the god. From the manner in which Asa's application to the physicians is mentioned, it is fair to presume that they were of this class, still so common in Asia and Africa, and not yet extirpated from Europe-who, on the one hand, were ignorant of any useful science, and, on the other, by their unlawful pretensions, drew away the mind from its true confidence in God, and fixed it on their puerile spells and amulets. Indeed, as the earliest physicians in most countries were foreigners, it is not unlikely that those to whom Asa resorted, professed to work cures through the power of the heavenly bodies, or of some famous foreign idol. Even when some useful applications and medicines crept into the practice of "physicians," it remained mixed up with so much mystery, idolatry, and super stition that, even at a period much later than the present, the stricter Jews were disposed to look upon the whole art as an abominable thing. Gill quotes the Rabbins as entertaining a very ill opinion of physicians, saying that the very best of them deserved hell, and as advising faithful Jews not to live in a city where the chief man was a physician. Even when medicine had attained the rank of a science, founded, as all true science must be, on experience and observation and spells and charms were in a great degree banished; astrology was still considered by the most famous ancient phy sicians, and down to comparatively modern times, as an essential part of medical education, principally with the view of determining, it seems, the proper or improper days for administering medicine. Sir Thomas Brown sums up the days excluded as unfit, by different ancient authorities, as making up nearly three quarters of the year, so that little more than a fourth of the year was left for the administration of medicine. Sir Thomas, himself a physician, objects to this, but observes, guardedly, that "a sober and regulated astrology," in medicine, was not to be rejected or condemned. If, even in Europe, the practice of medicine has not from any very remote date been divested of mystery and superstition, we may readily understand that in its early state, as now in the East, the little that was useful in it was buried under such a mass of absurd and idolatrous rites and observances, that the more instructed Jews regarded it with abhorrence, and considered it a most objectionable course to apply to a "physician." Probably the customary course was to employ such common remedies as were popularly known; and in cases of difficulty to apply to the priests, who from their cognizance of diseases involving ceremonial uncleanness, probably accumulated such information as enabled them to give useful medical advice when required. CHAPTER XVII. 1 Jehoshaphat, succeeding Asa, reigneth well, and prospereth. 7 He sendeth Levites with the princes to teach Judah. 10 His enemies being terrified by God, some of them bring him presents and tribute. 12 His greatness, captains, and armies. AND 'Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. 2 And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken. 3 And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim; 4 But sought to the LORD God of his father, and walked in his commandments, and not after the doings of Israel. 5 Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance. ways 6 And his heart was lifted up in the of the LORD moreover he took away the high places, and groves out of Judah. 7 Also in the third year of his reign he sent to his princes, even to Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. 8 And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob adonijah, Levites; and with them Eli-shama and Jehoram, priests. 9 And they taught in Judah, and had the book of the law of the LORD with them, 2 Heb. gave. and went about throughout all the cities of Judah, and taught the people. 10 And the fear of the LORD fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat. 11 Also some of the Philistines brought Jehoshaphat presents, and tribute silver; and the Arabians brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he goats. 12 And Jehoshaphat waxed great exceedingly; and he built in Judah 'castles, and cities of store. 13 And he had much business in the cities of Judah: and the men of war, mighty men of valour, were in Jerusalem. 14 And these are the numbers of them according to the house of their fathers: Of Judah, the captains of thousands; Adnah the chief, and with him mighty men of valour three hundred thousand. 15 And next to him was Jehohanan the captain, and with him two hundred and fourscore thousand. 16 And next him was Amasiah the son of Zichri, who willingly offered himself unto the LORD; and with him two hundred thousand mighty men of valour. 3 That is, was encouraged. 17 And of Benjamin; Eliada a mighty man of valour, and with him armed men with bow and shield two hundred thousand. 18 And next him was Jehozabad, and with him an hundred and fourscore thousand ready prepared for the war. 19 These waited on the king, beside those whom the king put in the fenced cities throughout all Judah. 4 Heb. was. 5 Or, palaces. Heb. at his hand. 11 Kings 15. 24. Verse 9. "And went about throughout all the cities of Judah, anil instructed the people."-This commission of five princes, two priests, and nine Levites, going about from city to city, with the book of the law, to instruct the people, forms one of the most interesting circumstances that we meet with in the history of any of the kings. Not only was the heart of Jehoshaphat "lifted up in the ways of the Lord," but he desired the hearts of his people to be lifted up in like manner. We read of another good king (Josiah), who caused the law to be read to the people assembled at Jerusalem (chap. xxxiv, 30); but we read of no other than Jehoshaphat who sent instruction to the homes of his people. CHAPTER XVIII. 1 Jehoshaphat, joined in affinity with Ahab, is persuaded to go with him against Ramoth-gilead. 4 Ahab, seduced by false prophets, according to the word of Micaiah, is slain there. Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab. 2 'And after certain years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that he had with him, and persuaded him to go up with him to Ramothgilead. per: for the LORD shall deliver it into the hand of the king. 12 And the messenger that went to call Micaiah spake to him, saying, Behold, the words of the prophets declare good to the king with one assent; let thy word therefore, I pray thee, be like one of their's, and speak thou good. 13 And Micaiah said, As the LORD liveth. even what my God saith, that will I speak. 14 And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall I forbear? And he said, Go ye up, and prosper, and they shall be delivered into your 15 And the king said to him, How many times shall I adjure thee that thou say nothing but the truth to me in the name of the LORD? 3 And Ahab king of Israel said unto Je-hand. hoshaphat king of Judah, Wilt thou go with me to Ramoth-gilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war. 4 ¶ And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day. 5 Therefore the king of Israel gathered together of prophets four hundred men, and said unto them, Shall we go to Ramothgilead to battle, or shall I forbear? And they said, Go up; for God will deliver it into the king's hand. 6 But Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him? 7 And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may enquire of the LORD: but I hate him; for he never prophesied good unto me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so. 8 And the king of Israel called for one of his officers, and said, "Fetch quickly Micaiah the son of Imla. 9 And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne, clothed in their robes, and they sat in a 'void place at the entering in of the gate of Samaria; and all the prophets prophesied before them. 10 And Zedekiah the son of Chenaanah had made him horns of iron, and said, Thus saith the LORD; With these thou shalt push Syria until they be consumed. 11 And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and pros 16 Then he said, I did see all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, These have no master; let them return therefore every man to his house in peace. 17 And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good unto me, 'but evil? 18 Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and on his left. 19 And the LORD said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. 20 Then there came out a "spirit, and stood before the LORD, and said, I will entice him. And the LORD said unto him, Wherewith? 21 And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the LORD said, Thou shalt entice him, and thou shalt also prevail: go out, and do even so. 22 Now therefore, behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee. 23 Then Zedekiah the son of Chenaanah came near, and smote Micaiah cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee? 24 And Micaiah said, Behold, thou shalt |