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" 278 - 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" 279 - Astarte, the Moon-goddess (the receptive principle in Nature) so that the

Phoenician worship was now established in its entirety.

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,280 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,281 of which they took with them an Authorized copy.

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 magistrates. Once more signal marks of the Divine approbation 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;282 while a large army was

ready prepared,283 of which the five chiefs resided in Jerusalem, to be under the personal orders of the