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 polit ically. 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 res isted 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 t o 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 allia nce 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,277 the daughter of Ethbaal

(or Ithobalus, "Baal is with him").

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