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that this number in Josephus's present copies could not be his
original number； because he calls them 〃oligoi；〃 a few； which
could hardly be said of so many as twenty…seven thousand； and
because of the improbability of the fall of a particular wall
killing so many； yet when I consider Josephus's next words； how
the rest which were slain in the battle were 〃ten other myriads；〃
that twenty…seven thousand are but a few in comparison of a
hundred thousand； and that it was not 〃a wall；〃 as in our English
version； but 〃the walls〃 or 〃the entire walls〃 of the city that
fell down； as in all the originals； I lay aside that suspicion；
and firmly believe that Josephus himself hath； with the rest；
given us the just number； twenty…seven thousand。
（39） This manner of supplication for men's lives among the
Syrians； with ropes or halters about their heads or necks； is； I
suppose； no strange thing in later ages； even in our own country。
（40） It is here remarkable； that in Josephus's copy this prophet；
whose severe denunciation of a disobedient person's slaughter by
a lion had lately come to pass； was no other than Micaiah； the
son of Imlah； who； as he now denounced God's judgment on
disobedient Ahab； seems directly to have been that very prophet
whom the same Ahab； in 1 Kings 22：8； 18； complains of； 〃as one
whom he hated； because he did not prophesy good concerning him；
but evil；〃 and who in that chapter openly repeats his
denunciations against him； all which came to pass accordingly；
nor is there any reason to doubt but this and the former were the
very same prophet。
（41） What is most remarkable in this history； and in many
histories on other occasions in the Old Testament； is this； that
during the Jewish theocracy God acted entirely as the supreme
King of Israel； and the supreme General of their armies； and
always expected that the Israelites should be in such absolute
subjection to him； their supreme and heavenly King； and General
of their armies； as subjects and soldiers are to their earthly
kings and generals； and that usually without knowing the
particular reasons of their injunctions。
（42） These reasonings of Zedekiah the false prophet； in order to
persuade Ahab not to believe Micaiah the true prophet； are
plausible； but being omitted in our other copies； we cannot now
tell whence Josephus had them； whether from his own temple copy；
from some other original author； or from certain ancient notes。
That some such plausible objection was now raised against Micaiah
is very likely； otherwise Jehoshaphat； who used to disbelieve all
such false prophets； could never have been induced to accompany
Ahab in these desperate circumstances。
（43） This reading of Josephus； that Jehoshaphat put on not his
own； but Ahab's robes； in order to appear to be Ahab； while Ahab
was without any robes at all； and hoped thereby to escape his own
evil fate； and disprove Micaiah's prophecy against him； is
exceeding probable。 It gives great light also to this whole
history； and shows； that although Ahab hoped Jehoshaphat would he
mistaken for him； and run the only risk of being slain in the
battle； yet he was entirely disappointed； while still the escape
of the good man Jehoshaphat； and the slaughter of the bad man
Ahab； demonstrated the great distinction that Divine providence
made betwixt them。
（44） We have here a very wise reflection of Josephus about Divine
Providence； and what is derived from it； prophecy； and the
inevitable certainty of its accomplishment； and that when wicked
men think they take proper methods to elude what is denounced
against them； and to escape the Divine judgments thereby
threatened them； without repentance； they are ever by Providence
infatuated to bring about their own destruction； and thereby
withal to demonstrate the perfect veracity of that God whose
predictions they in vain endeavored to elude。
BOOK 9 FOOTNOTES
（1） These judges constituted by Jehoshaphat were a kind of
Jerusalem Sanhedrim； out of the priests； the Levites； and the
principal of the people； both here and 2 Chronicles 19：8； much
like the old Christian judicatures of the bishop； the presbyters；
the deacons； and the people。
（2） Concerning this precious balsam； see the note on Atiq。 B。
VIII。 ch。 6。 sect。 6。
（3） What are here Pontus and Thrace； as the places whither
Jehoshaphat's fleet sailed； are in our other copies Ophir and
Tarshish； and the place whence it sailed is in them Eziongeber；
which lay on the Red Sea； whence it was impossible for any ships
to sail to Pontus or Thrace； so that Josephus's copy differed
from our other copies； as is further plain from his own words；
which render what we read； that 〃the ships were broken at
Eziongeber； from their unwieldy greatness。〃 But so far we may
conclude； that Josephus thought one Ophir to be some where in the
Mediterranean； and not in the South Sea； though perhaps there
might be another Ophir in that South Sea also； and that fleets
might then sail both from Phoenicia and from the Red Sea to fetch
the gold of Ophir。
（4） This god of flies seems to have been so called； as was the
like god among the Greeks； from his supposed power over flies； in
driving them away from the flesh of their sacrifices； which
otherwise would have been very troublesome to them。
（5） It is commonly esteemed a very cruel action of Elijah； when
he called for fire from heaven； and consumed no fewer than two
captains and a hundred soldiers； and this for no other crime than
obeying the orders of their king； in attempting to seize him； and
it is owned by our Savior； that it was an instance of greater
severity than the spirit of the New Testament allows； Luke 9：54。
But then we must consider that it is not unlikely that these
captains and soldiers believed that they were sent to fetch the
prophet； that he might be put to death for foretelling the death
of the king； and this while they knew him to be the prophet of
the true God； the supreme King of Israel； （for they were still
under the theocracy；） which was no less than impiety； rebellion；
and treason； in the highest degree： nor would the command of a
subaltern； or inferior captain； contradicting the commands of the
general； when the captain and the soldiers both knew it to be so；
as I suppose； justify or excuse such gross rebellion and
disobedience in soldiers at this day。 Accordingly； when Saul
commanded his guards to slay Ahimelech and the priests at Nob；
they knew it to be an unlawful command； and would not obey it； 1
Samuel 22：17。 From which cases both officers and soldiers may
learn； that the commands of their leaders or kings cannot justify
or excuse them in doing what is wicked in the sight of God； or in
fighting in an unjust cause； when they know it so to be。
（6） This practice of cutting down； or plucking up by the roots；
the fruit trees was forbidden； even in ordinary wars； by the law
of Moses； Deuteronomy 20：19； 20； and only allowed by God in this
particular case； when the Moabites were to be punished and cut
off in an extraordinary manner for their wickedness See Jeremiah
48：11…13； and many the like prophecies against them。 Nothing
could therefore justify this prac