ANNOTATIONS ON THE SECOND BOOK OF THE CHRONICLES

THE ARGUMENT

This book contains a history of four hundred seventy-two years, from the beginning of Solomon’s reign to the Jews’ return from captivity. It registers the state of the kingdom of Judah under nineteen kings of David’s posterity, and Athaliah the usurper. And sometimes the affairs of the kingdom of Israel, wherein the two kingdoms had to do one with another, are intermingled. See the notes on the title of the first book of the Chronicles.

CHAPTER 1

Verse 1. {And Solomon} From hence unto ch. 10 those general points of Solomon’s excellency noted 1 Chr. 29:23, 24, 25 are particularly and distinctly exemplified. Of this name Solomon see 1 Chr. 22:9.

{the son of David} This is added for honor’s sake. See 1 Kings 8:15.

{was strengthened in his kingdom} This has relation to that submission which the princes, mighty men, and sons of David yielded to Solomon, 1 Chr. 29:24. See 1 Chr. 11:10. See also ch. 11:17. It may have also relation to Adonijah’s conspiracy, which was now clean quashed. See 1 Kings 2:12, 46.

{and the LORD his God was with him} See 2 Kings 18:7; 1 Chr. 22:11; 2 Sam. 5:10.

{and magnified him exceedingly} See 1 Chr. 29:25.

Verse 2. {Then Solomon spake unto all Israel} See 1 Chr. 11:1. As David had done before, ch. 28:1 and 29:1, so did Solomon now.

{to the captains of thousands, and of hundreds} See ch. 28:1.

{and to the judges} See 1 Chr. 13:4 and 26:29. Both Levites and men of other tribes also were judges, ch. 19:5, 8.

{and to every governor in all Israel} There were governors of tribes, of families, over many people, over few; all here comprised under this particle every.

{the chief of the fathers} See 1 Kings 8:1; 1 Chr. 29:6.

Verse 3. {So Solomon and all the congregation with him} See 1 Chr. 29:1.

{went to the high place that was at Gibeon} See 1 Kings 3:4.

{for there was the tabernacle of the congregation of God} See 1 Kings 8:4.

{which Moses the servant of the LORD} Of this style see 1 Kings 3:6.

{had made} God first gave the pattern of the tabernacle to Moses, Exod. 25:40, and Bezaleel with others were the workmen that made it; yet because Moses was the visible minister that set the men on work, and gave directions to them how to make it, he is said to make it. Thus Solomon is said to make and build the temple, 1 Kings 6:2, 4.

{in the wilderness} Where the Israelites sojourned forty years.

Verse 4. {But the ark of God} See 1 Kings 6:19.

{had David brought up from Kirjath-jearim} See 1 Chr. 13:5 and 15:15.

{to the place which David had prepared for it} See 1 Chr. 15:1 and 16:1.

{for he had pitched a tent for it at Jerusalem} The place where David pitched a tent for the ark was the city of David which was Zion, 1 Chr. 11:5 and 15:1. But Zion was within the circuit of Jerusalem, and therefore without any contradiction it may be said to be in Zion and at Jerusalem.

Verse 5. {Moreover the brasen altar that Bezaleel the son of Uri, etc.} Of the parentage of Bezaleel see Exod. 35:30. Of the brazen altar see Exod. 38:1, etc. The inward matter of that altar was shittim wood, but it was laid all over with plates of brass, and in that respect called the brazen altar.

{he put} Or, was there, i.e., it was there placed.

{before the tabernacle of the LORD} There was a court round about the tabernacle called the priests’ court: there was the brazen altar for burnt offerings placed. See 1 Kings 6:36.

{and Solomon and the congregation sought unto it} There they offered their sacrifices, and worshiped God, who there manifested his presence; and so they are said to seek unto it.

Verse 6. {And Solomon went up thither} Here that which in general was said of seeking unto the altar is particularly expounded.

{to the brasen altar} See v. 5.

{before the LORD} This is said in regard of the manifestation of God’s presence in the tabernacle: so as what was done before the tabernacle was done before the Lord.

{which was at the tabernacle of the congregation} The altar was there. See v. 3.

{and offered a thousand burnt offerings upon it} See 1 Kings 3:4.

Verse 7. {In that night did God appear, etc.} See 1 Kings 3:5.

Verse 8. {And Solomon said unto God, Thou hast, etc.} See 1 Kings 3:6.

{and hast made me to reign in his stead} See 1 Chr. 28:5 and 29:23.

Verse 9. {Now, O LORD God, let thy promise unto David my father be established} Solomon here prays for the extent of God’s promise, which was, that David’s kingdom should be established not only for his time, but forever; and that Solomon should build God’s house, 1 Chr. 17:11, 12. The beginning of that promise was already accomplished; for Solomon was made king and settled upon the throne, v. 1. Therefore it is somewhat more that he here prays for.

{for thou hast made me king} Solomon ascribes to God that honor which he had.

{over a people like the dust of the earth in multitude} Heb. much as the dust of the earth. Nothing more innumerable. Gen. 13:16 and 28:14; Num. 23:10. See this phrase explained 1 Kings 3:8.

Verse 10. {Give me now wisdom and knowledge} See 1 Kings 3:9.

{that I may go out and come in before this people} See 1 Kings 3:7.

{for who can judge this thy people that is so great} See 1 Kings 3:9.

Verse 11. {And God said to Solomon} See 1 Kings 3:11.

{Because this was in thine heart} This implies that Solomon’s desire was not rashly and suddenly conceived, but pondered in his heart before; which God well knew, Ps. 139:2.

{and thou hast not asked riches, etc.} See 1 Kings 13:11.

{but hast asked wisdom and knowledge for thyself} He means not that Solomon asked them for himself alone, but that being endued with those graces he might use them for the good of his people.

{that thou mayest judge my people} To judge in general signifies well to govern; in particular, to order to every one his own.

{over whom I have made thee king} God makes kings, Prov. 8:15.

Verse 12. {Wisdom and knowledge is granted unto thee} See 1 Kings 3:12.

{and I will give thee riches, and wealth, and honour} This God added as an advantage. See 1 Kings 3:13.

{such as none of the kings have had} This has relation to all the things before promised.

{that have been before thee} See 1 Chr. 29:25.

{neither shall there any after thee have the like} See 1 Kings 3:12.

Verse 13. {Then Solomon came from his journey to the high place that was at Gibeon} The journey here meant was his going to Gibeon v. 3, where he lay that night wherein God appeared to him.

{to Jerusalem} i.e., He came from Gibeon to Jerusalem.

{from before the tabernacle of the congregation} At Gibeon, v. 3.

{and reigned over Israel} He continued to reign and govern the people, being settled on his throne, 1 Chr. 29:23.

Verse 14. {And Solomon gathered chariots and horsemen} See 1 Kings 10:26.

{and he had a thousand and four hundred chariots, and twelve thousand horsemen, which, etc.} See 1 Kings 4:26 and 10:26.

Verse 15. {And the king made} Heb. gave. By giving of it so liberally as he did he made it to be accounted as is here set down.

{silver and gold at Jerusalem} That was the royal city, and there was the king’s palace, and thither was the greatest part of his treasure brought.

{as plenteous as stones, etc.} See 1 Kings 10:27.

Verse 17. {And they fetched up, etc.} See 1 Kings 10:27.

CHAPTER 2

Verse 1. {And Solomon determined} Heb. said. He said in his heart, or with himself. After David had informed Solomon and others that it was God’s mind that Solomon should build him an house, 1 Chr. 28:6, it was presently in the heart of Solomon so to do, and answerably he determined it. See 1 Kings 5:5.

{to build an house for the name of the LORD} See v. 4; 1 Kings 5:3.

{and an house for his kingdom} This was his royal palace, 1 Kings 9:1. It is said to be for his kingdom, because it made much for the glory thereof, and for the use of the subjects of his kingdom.

Verse 2. {And Solomon told out, etc.} See 1 Kings 5:15, 16.

Verse 3. {And Solomon sent to Huram} Or, Hiram.

{the king of Tyre} 1 Kings 5:1. It is said that Hiram first sent to congratulate Solomon’s setting upon the throne.

{saying, As thou didst deal with David my father} 1 Kings 5:1 it is said that Hiram was ever a lover of David: Solomon therefore presses that argument to move him to show kindness to him, who was David’s best beloved son.

{and didst send him cedars} See 1 Chr. 14:1.

{to build him an house to dwell therein} This did Hiram in the beginning of David’s reign, before he thought of building an house to the Lord. 2 Sam. 5:11.

{even so deal with me} These words be not in the original, yet are fitly supplied to make up the sense, and to add an application to that note of comparison, As thou didst deal, etc. The Hebrew ofttimes by such necessary consequences is to be understood.

Verse 4. {Behold} It is a very remarkable matter that follows, and Solomon would have Hiram well observe it.

{I build an house to the name of the LORD} Or, to his honor. See 1 Kings 8:16.

{my God} See 1 Kings 3:7 and 8:28.

{to dedicate it to him} To set it apart for his worship. See 1 Kings 8:63.

{and to burn before him sweet incense} Heb. incense of spices. See 1 Kings 9:25.

{and for the continual shewbread} See 1 Kings 7:48.

{and for the burnt offerings morning and evening} See 1 Kings 3:15.

{morning and evening} See Exod. 29:38, etc.; Num. 28:3, etc.

{on the sabbaths} See Num. 28:9, etc.

{and on the new moons} See Num. 28:11, etc.

{and on the solemn feasts of the LORD our God} See Num. 28:16 and 29:1.

{This is an ordinance for ever to Israel} See 1 Kings 8:13.

Verse 5. {And the house which I build is great} See 1 Chr. 22:5.

{for great is our God} See 1 Chr. 16:25. We must endeavor to order the things wherein we have to do with God answerably (so far as we can) to his excellency and greatness.

{above all gods} i.e., Such as are counted gods by ignorant and idolatrous persons. There is but one true God, who is infinitely above all that are falsely counted gods. In this respect he is styled the God of gods, Deut. 10:17; Josh. 22:22.

Verse 6. {But who is able} Heb. who hath retained, or, obtained strength. It is by some strength or other that any is able to do what he does.

{to build him an house} See 1 Kings 8:27.

{seeing the heaven and heaven of heavens cannot contain him} See ch. 6:18.

{who am I then that I should build him an house} If any man might do it, surely Solomon might, who far excelled all others in wisdom, knowledge, riches, honor, and other excellencies, ch. 1:12.

{save only to burn sacrifice before him} That which was before said might seem to import that it was a needless thing to build an house for him whom no house could contain; but this clause shows the reason of building an house to God. It was not to contain him, but to perform service to him in. See v. 4.

Verse 7. {Send me now therefore a man} There were more curious workmen in Tyre than in Israel; therefore Solomon sends to Hiram for one. This has a reference to v. 3. It may be Solomon had heard of Hiram described 1 Kings 7:13, 14, and sent for him.

{cunning to work in gold, and in silver, and in brass, and in iron} There were curious works to be wrought in all these metals. See 1 Kings 7:14, 45, etc. Of things of iron see 1 Chr. 22:3.

{and in purple, and crimson, and blue} These were for the veil, ch. 3:14, other hangings, priests’ vestments, and sundry other like things.

{and that can skill to grave} Heb. grave gravings. This Hebraism carries an emphasis with it. See 1 Kings 8:13.

{with the cunning men that are with me in Judah and in Jerusalem} Though there might be one man or two or three in Tyre that had extraordinary skill in curious works, yet there were also very cunning men among the Jews. There were such in Moses’ time, Exod. 36:1, and so afterwards in other generations, Isa. 3:3.

{whom David my father did provide} See 1 Chr. 22:15.

Verse 8. {Send me also cedar trees} See 1 Chr. 5:6.

{fir trees} See 1 Kings 5:8.

{and algum trees} Or, almug trees. See 1 Kings 10:11.

{for I know that thy servants can skill to cut timber in Lebanon} It was everywhere known abroad that the Sidonians were expert therein. Therefore Solomon writing to the king of Tyre says thou knowest, 1 Kings 5:6, and here, I know.

{and behold} This word Solomon added to assure Hiram that he would not fail to perform his promise.

{my servants shall be with thy servants} See 1 Kings 5:6.

Verse 9. {Even to prepare me timber in abundance} This is added as a reason why Solomon would send his servants to be assistant in the work, lest the burden might be thought too heavy for the Sidonians alone.

{for the house which I am about to build shall be wonderful great} See v. 5.

Verse 10. {And behold, I will give to thy servants, etc.} That which is here promised to be given to Hiram’s servants is promised to Hiram himself, and said also to be given unto him, 1 Kings 5:6, 11. It was given to Hiram to distribute to his servants as he pleased.

Verse 11. {Then Huram the king of Tyre answered in writing} See 1 Kings 5:7.

{which he sent to Solomon} The king of Tyre and the king of Israel were each in their several dominions, and so absent one from another, so as they were forced to declare their mind one to another by letters and messengers. This proved every way as effectual as if they had spoken together.

{Because the LORD hath loved his people, he hath made thee king over them} Hiram took notice of Solomon’s prudence and piety, and in that respect judged him fit to be a king: and he knew that Israel was God’s peculiar people, and thereupon inferred that it was God’s love to Israel that moved him to provide such a king for them.

Verse 12. {Huram said moreover} Apprehension of God’s mercies quickly raises heavenly ejaculations in the hearts of such as are piously affected.

{Blessed be the LORD God of Israel} See 1 Kings 5:7 and 8:15.

{that made heaven and earth} Particular blessings bring to mind God’s general and common blessings. See 2 Kings 19:15.

{who hath given to David the king a wise son} Huram loved David, 1 Kings 5:1, and therefore for honors’ sake styles this wise king the son of David.

{endued with prudence and understanding} Heb. knowing prudence and understanding, i.e., one that well understood what was best to be done; and answerably could order the same to the best advantage; which is an especial point of prudence.

{that might build an house for the LORD, and an house for his kingdom} See v. 1.

Verse 13. {And now I have sent a cunning man} As was desired v. 7.

{endued with understanding} By this his skill and cunning might be the better improved.

{of Huram my father’s} One that was servant to my father Huram. The present king of Tyre and his father were both called Huram, or Hiram. So was the workman which was sent, and his father also, called Huram, or Hiram, ch. 4:16.

Verse 14. {The son of a woman, the daughter of Dan, etc.} Of the difference betwixt this description and that 1 Kings 7:14 see on that place.

{skilful to work in gold, etc.} Such an one in particular is sent for v. 7. But here is further added that he was skillful to work in stone, and in timber, and in fine linen. All the particulars show that he was skillful in any work whatsoever.

{also to grave any manner of graving} See v. 7.

{and to find out every device which shall be put to him} He could not only work exactly according to a pattern set before him, but could also invent other curious works fit for that he undertook.

{with thy cunning men} See v. 7. As Solomon had many materials more than his father left him, so had he also many cunning workmen.

{and with the cunning men of my lord David thy father} See 1 Chr. 22:15. This title my lord shows that Huram was a tributary king to David, at least had an honorable esteem of him.

Verse 15. {Now therefore the wheat and the barley, etc.} See v. 10.

{let him send unto his servants} Huram acknowledged Solomon as David before, to be his lord, and his subjects to be Solomon’s servants: which was an evidence if not of fealty and homage, yet surely of a very high esteem of Solomon.

Verse 16. {And we will cut wood out of Lebanon as much as thou shalt need} Heb. according to all thy need. In Lebanon there was enough to satisfy his desire to the full.

{and we will bring it to thee in floats by sea to Joppa} Or, Japho. See 1 Kings 5:9.

{and thou shalt carry it up to Jerusalem} From Joppa, which was an haven town of the tribe of Dan, such things as were brought by sea might conveniently be conveyed to Jerusalem.

Verse 17. {And Solomon numbered all the strangers} Heb. the men the strangers.

{that were in the land of Israel} That dwelt amongst the Israelites, and submitted to their laws.

{after the numbering wherewith David his father had numbered them} This has relation to that which is noted 1 Chr. 22:2.

{and they were found an hundred and fifty thousand and three thousand and six hundred} This makes up the sum set down v. 2.

Verse 18. {And he set threescore and ten thousand, etc.} See v. 2.

CHAPTER 3

Verse 1. {Then Solomon began to build} In the former chapter is set down the care that Solomon had to provide materials and workmen; in this and the next how he employed all, what he built and made.

{the house of the LORD} See 1 Kings 3:1 and 6:1.

{at Jerusalem in mount Moriah} That mount whereon Abraham was about to offer up his son, Gen. 22:2, etc. Jerusalem was built thereon. Of Jerusalem see 1 Chr. 11:4.

{where the Lord appeared unto David his father} Or, which was seen of David his father. Lord is not in the original, and that makes the ambiguity. This has relation to 1 Chr. 21:15, etc. In this place the angel that destroyed the Israelites upon David’s numbering the people stood, and there God commanded him to cease. Thereupon David built an altar, and offered offerings thereon; and the Lord answered him by fire from heaven upon that altar. On these grounds David appointed that place for the house of the Lord.

{in the place that David had prepared} See 1 Chr. 22:1.

{in the threshingfloor of Ornan the Jebusite} See 1 Chr. 21:15, 20.

Verse 2. {And he began to build, etc.} See 1 Kings 6:1.

Verse 3. {Now these are the things} The things is not in the original, whereupon some thus supply it, these are the measures, or, these are the divisions.

{wherein Solomon was instructed, etc.} Heb. founded. He that is well instructed in a thing has a good foundation laid for a further progress therein. Some thus turn it, there was a foundation, namely, those measures or dimensions which Solomon used in building the temple. If we take it as here translated, Solomon was instructed, it may have relation to that wisdom which God gave him, ch. 1:12. Or to some inward inspiration of the Spirit, or to the direction which his father gave him, 1 Chr. 28:11, etc., or to that counsel which the skillful workmen gave him about building the temple.

{The length by cubits after the first measure} This was the sacred measure, which was the greatest, and which David left as a pattern, 1 Chr. 28:11.

{was threescore cubits, and the breadth twenty cubits} The height also which was thirty cubits, is set down 1 Kings 6:2.

Verse 4. {And the porch, etc.} See 1 Kings 6:3.

{and he overlaid it within with pure gold} This was counted a part of the temple, and thereupon was thus overlaid with gold. Of pure gold see 1 Kings 6:2.

Verse 5. {And the greater house} i.e., the middle part of the temple betwixt the oracle and the porch, called the holy place. It was as big again as the most holy place, 1 Kings 6:17, 20, and four times as big as the porch, 1 Kings 6:3, and in that respect here called the greater house.

{he cieled with fir tree} Thin boards of fir were for such an use, as boards of cedar, Jer. 22:14. See 1 Kings 5:8.

{which he overlaid with fine gold} See 1 Kings 28 and 10:21.

{and set thereon palm trees and chains} Figures of these were engraven on the ceiling and covered with plates of gold: yea it was also carved with knops and open flowers, 1 Kings 6:18.

Verse 6. {And he garnished} Heb. covered, i.e., set here and there.

{the house with precious stones for beauty} See 1 Kings 10:10, 11 and 1 Chr. 29:2, 8. Precious stones must needs add great ornament to the temple, and make it appear beautiful.

{and the gold was gold of Parvaim} See 1 Kings 9:28.

Verse 7. {He overlaid also the house} i.e., the middle part of the temple, v. 5.

{the beams, the posts, and the walls thereof} All that was seen on the inside of the house.

{and the doors thereof with gold} By these they passed from one place to another; yet because they belonged to the house, even they, as well as other things, were overlaid with plates of gold.

{and graved cherubims on the walls} Of cherubim see 1 Kings 6:23. These were graved as the palm trees, v. 5.

Verse 8. {And he made the most holy house} Heb. the house of holy of holies. The innermost part of the temple, called the oracle. See 1 Kings 6:5.

{the length whereof, etc.} See 1 Kings 6:20.

{and he overlaid it with fine gold} See 1 Kings 9:28.

{amounting to six hundred talents} This sum according to our account is two millions and two hundred and fifty thousand pounds. See 1 Chr. 22:14.

Verse 9. {And the weight of the nails} Though for the doors and gates of the courts there were nails of iron, 1 Chr. 22:3, yet about the most holy place all the nails were of gold.

{was fifty shekels of gold} This comes to twenty ounces, which is threescore and two pounds and ten shillings. See 1 Chr. 22:14.

{and he overlaid the upper chambers with gold} Of these see 1 Kings 6:5.

Verse 10. {And in the most holy place he made two cherubims of image work} Or, as some think, of movable work, i.e., he made them of many parts that were set together, and might be taken asunder: which was so ordered by reason of the greatness and heaviness of them. Others take it to be a work that carried the fashion of boys. See 1 Kings 6:23.

{and overlaid them with gold} With plates of gold.

Verse 11, 12. {And the wings of the cherubims, etc.} Of the wings of the cherubim, and their stretching forth from one side of the house to the other, see 1 Kings 6:24, etc., where also the height of them is noted.

Verse 13. {And they stood on their feet} Their feet rested upon the floor, and so they stood bolt upright.

{and their faces were inward} Heb. toward the house. They did not look one towards another, as the two little cherubim fastened to the mercy seat, Exod. 25:20, but both of them one way, towards the holy place, which is called the greater house, v. 5.

Verse 14. {And he made the vail} This distinguished the most holy place from the holy, Exod. 26:31, etc. It rent at Christ’s death, Matt. 27:51.

{of blue, and purple, and crimson} It was adorned with these beautiful colors.

{and fine linen} This was the matter whereof it was made.

{and wrought} Heb. caused to ascend, or, to be put upon.

{cherubims thereon} See v. 7.

Verse 15. {Also he made before the house} Namely, in the porch, that stood before the house, 1 Kings 7:21.

{two pillars} See 1 Kings 7:15, etc., where the differences betwixt this and that place are reconciled. See also Jer. 52:21.

Verse 17. {And he reared up the pillars, etc.} See on 1 Kings 7:21.

CHAPTER 4

Verse 1. {Moreover he made an altar of brass} Frequent mention is made of this altar in Solomon’s time, and of the offerings offered thereon, as 1 Kings 8:22, 31, 54, 64 and 9:25, but in the book of Kings there is no mention of making it. This altar of burnt offerings far exceeded that Exod. 27:1, for the temple far exceeded the tabernacle. See 1 Chr. 22:5.

{twenty cubits the length thereof, and twenty cubits the breadth thereof} It was ten yards at least square. It was so large, because they used to offer many oxen and other great beasts upon it.

{and ten cubits the height thereof} It was at least fifteen foot high: and there was a plain ascent like an hill to go up and offer on it. In this respect the priest is said to come down from the altar, Lev. 9:22. By steps they might not go up to an altar; unless that inhibition were temporary. See on Exod. 20:26. It was so high to the end that the people in the courts might all see the offerings laid upon the altar, and by the sight of the smoke and flame ascending up be moved to raise up their hearts unto heaven, and by sight of the burnt offering be put in mind of their sins, and of the sacrifice of Christ to expiate the same. This altar was set in the priests’ court; whereof see 1 Kings 6:36.

Verse 2. {Also he made a molten sea, etc.} See 1 Kings 7:23.

{from brim to brim} Heb. from his brim to his brim, i.e., from two parts of the brim diametrically opposite one to the other.

Verse 3. {And under it was the similitude of oxen} These oxen were cast with the sea on the sides thereof, and so were different from the twelve oxen on which it stood, v. 4. Either these are called knops, 1 Kings 7:24, or knops were joined with them.

Verse 4. {It stood upon twelve oxen} See v. 3; 1 Kings 7:25.

Verse 5. {with flowers of lilies} Or, like a lily-flower.

{and it received and held three thousand baths} See 1 Kings 7:26.

Verse 6. {He made also ten lavers} These were vessels to hold water, but much less than the sea before mentioned. See 1 Kings 7:38. The bases whereon these lavers stood are largely described 1 Kings 7:27, etc.

{such things as they offered for the burnt offering} Heb. the work of burnt offering.

{they washed in them} This was the principal use of those many lavers, and of the water in them.

{but the sea was for the priests to wash in} See 1 Kings 7:26.

Verse 7. {and he made ten candlesticks of gold} See 1 Kings 7:49.

{according to their form} That prescribed Exod. 25:31, etc., and after which David gave his son a pattern, 1 Chr. 28:11, 15.

{and set them in the temple} In the middle part thereof called the holy place, before the oracle.

{five on the right hand, and five on the left} See 1 Kings 7:49.

Verse 8. {He made also ten tables} One for the showbread, 1 Kings 7:48, the other for other uses.

{and placed them, etc.} See v. 7.

{and he made an hundred basons of gold} Or, bowls. See 1 Kings 7:50.

Verse 9. {Furthermore, he made the court of the priests, and the great court} Of the sundry courts about the temple see 1 Kings 6:36.

{and doors for the court} The courts were compassed about with walls, and there were gates and doors whereby people passed in and out.

{and overlaid the doors of them with brass} Gold was used to overlay the doors appertaining to the temple; but to show a difference betwixt the courts and the main house itself, the things in the courts were of brass, a sea of brass, lavers of brass, pots and shovels of brass, 1 Kings 7:38, 45, etc. But this brass was very fine brass, and bright. And with plates of such brass the doors were overlaid.

Verse 10. {And he set the sea on the right side of the east end} See 1 Kings 7:39.

{over against the south} For the right side of the east end was north, and that was over against the south.

Verse 11. {And Huram made the pots, and the shovels, and the basons} Or, bowls. See 1 Kings 7:15.

{and Huram finished the work that he was to make} Heb. finished to make. See 1 Kings 7:40.

{for king Solomon for the house of God} Solomon appointed him to do what he did, and in that respect he made all for Solomon; but the use whereunto all that he made was put was the service of God’s house.

Verse 12. {To wit, the two pillars} Mentioned ch. 3:15, etc.

{and the pommels} Or, bowls. 1 Kings 7:41.

{and the chapiters which were on the top of the two pillars} See 1 Kings 7:16.

{and the two wreaths to cover the two pommels, etc.} These are called net works, or wreaths of chain work, 1 Kings 7:17.

Verse 13. {And four hundred pomegranates on the two wreaths} See the difference about this number 1 Kings 7:20.

{two rows of pomegranates on each wreath, to cover, etc.} See 1 Kings 7:18, 20.

{which were upon the pillars} Heb. upon the face of the pillars; i.e., upon the outside and uppermost part of the pillars.

Verse 14. {He made also bases} See 1 Kings 7:27, etc.

{and lavers} Or, cauldrons. Either of the words signify vessels to hold water.

{made he upon the bases} He set the lavers upon the bases, that they might the better be moved up and down. See 1 Kings 7:32.

Verse 15. {One sea, and twelve oxen under it} See v. 2, 4.

Verse 16. {The pots also and the shovels} See 1 Kings 7:45.

{and the fleshhooks} See Exod. 27:3; 1 Chr. 28:17.

{and all their instruments} i.e., Such utensils as were fit to be used by the priests and Levites in the courts of the Lord’s house. See 1 Chr. 28:14.

{did Huram his father} Some apply this relative his to Solomon. As if Solomon had called him for honor’s sake his father. Others apply it to Hiram the younger, as if hereby were meant Hiram’s father; so as both Hiram the father and Hiram the son wrought to King Solomon.

{make to king Solomon for the house of the LORD} See v. 11.

{of bright brass} Heb. made bright, or, scoured. See 1 Kings 7:45.

Verse 17. {In the clay ground, etc.} See 1 Kings 7:46.

Verse 18. {Thus Solomon made all these vessels in great abundance, etc.} See 1 Kings 7:47; 1 Chr. 22:3.

Verse 19. {And Solomon made all the vessels that were for the house of God} The particulars mentioned v. 11, etc. were for the priests’ court; these that follow were for the holy place.

{the golden altar also} The altar of incense, ch. 26:16, 18.

{and the tables whereon the shewbread was set} See v. 8.

Verse 20. {Moreover the candlesticks with their lamps} See 1 Kings 7:49.

{that they should burn after the manner} That as the lamps in the tabernacle burnt and gave light, so these should do in the temple.

{before the oracle} i.e., The most holy place. See 1 Kings 6:5.

{of pure gold} This has reference to the candlesticks, which were made of pure gold. See 1 Kings 9:28.

Verse 21. {And the flowers, and the lamps, and the tongs made of gold} See 1 Kings 7:49.

{and that perfect gold} Heb. perfections of gold. See 1 Kings 9:28.

Verse 22. {And the snuffers, and the basons} Or, bowls.

{and the spoons, and the censers, of pure gold} See 1 Kings 7:50.

{And the entry of the house, the inner doors thereof for the most holy place} Or, the inward doors of the gates of the house whereby they entered into the most holy place.

{and the doors of the house of the temple} i.e., Of the holy place.

{were of pure gold} i.e., Covered with plates of gold. For the doors were made of wood, 1 Kings 6:31, etc.

CHAPTER 5

Verse 1. {Thus all the work that Solomon made, etc.} See 1 Kings 7:51. The gold and silver put into the treasures was over and above that which was laid out upon the temple.

Verse 2. {Then Solomon assembled the elders of Israel} From hence to the end of the chapter, is set down the solemn bringing of the ark into the most holy place, and setting it there. And this story not only for matter and substance, but also for words and phrases is in 1 Kings 8:1–11.

Verse 3. {In the seventh month} Called Ethanim 1 Kings 8:2.

Verse 4. {The Levites took up the ark} They were such Levites as were also priests, v. 5. See 1 Chr. 15:2.

Verse 5. {These did the priests and the Levites bring up} The priests only did bear the ark; the Levites carried the other things, Num. 4:15.

Verse 6. {Sacrificed sheep and oxen} This was an usual manner of testifying holy joy and thankfulness unto God, 1 Chr. 29:21.

Verse 7. {unto his place} The place appointed for it.

Verse 9. {And there it is unto this day} Or, they are there, 1 Kings 8:8. If Ezra was the penman of this book, this phrase cannot be taken of the time wherein he lived. For we meet with no mention of the ark after the burning of the temple. Therefore it must here be taken as a common proverbial speech. See 1 Kings 8:8.

Verse 10. {when the LORD} Or, where the Lord. For this may have reference both to the place and also to the time.

Verse 11. {for all the priests} That which we have from hence to v. 14 is not at all mentioned where the former story is set down, 1 Kings 8. This with that that follows is added as a reason why all sorts of priests went into the most holy place.

{that were present} See 1 Chr. 29:17.

{were sanctified} See 1 Chr. 15:14.

{and did not then wait by course} There were certain courses appointed by David, which the priests in their order observed, 1 Chr. 24:3, etc. But now all of them being employed together about that extraordinary work, observed not those distinct courses.

Verse 12. {Also the Levites which were the singers} i.e., Chief and principal musicians, masters of music.

{all of them of Asaph, of Heman, of Jeduthun} See 1 Chr. 25:1, etc.

{with their sons and their brethren} i.e., Their posterity and kindred. These are by name set down 1 Chr. 25:2, etc.

{being arrayed in white linen} With such garments were such as served in the house of the Lord clad, to put them in mind of that righteousness and integrity which becomes such as appear before the Lord, and serve him, Rev. 7:13 and 15:6.

{having cymbals, and psalteries, and harps} See 1 Chr. 13:8.

{stood at the east end of the altar} i.e., The altar of burnt offering. The east end was at the entrance into the priests’ court.

{and with them an hundred and twenty priests} It must needs be a loud music that was made by so many, though they sounded in course.

{sounding with trumpets} This belonged to the priests, 1 Chr. 15:24 and 16:6.

Verse 13. {It came to pass as the trumpeters and singers were as one} They were as one in the matter which they sung, in their melodious harmony, and in the time wherein they continued.

{to make one sound to be heard in praising and thanking the LORD} This is one particular wherein they were as one.

{and when they lift up their voice with the trumpets and cymbals} i.e., When they sounded aloud with the trumpets and cymbals.

{and instruments of musick} These might be other wind instruments, as cornets, and sackbuts; or else stringed instruments, whereon some played while other sounded.

{and praised the LORD, saying, For he is good, etc.} See 1 Chr. 16:34.

{that then the house was filled with a cloud} See 1 Kings 8:10.

{even the house of the LORD} i.e., The temple.

Verse 14. {So that the priests, etc.} See 1 Kings 8:11.

CHAPTER 6

Verse 1. {Then said Solomon} There are two parts of this chapter: I. Solomon’s solemn blessing of God for the house that was built, to v. 12. II. Solomon’s prayer to God for the house, v. 12–42. Both are set down almost word for word as here 1 Kings 8:12, etc.

Verse 2. {I have built} This word is doubled 1 Kings 8:13, which adds much emphasis.

{an house of habitation for thee} Or, I have built thee an house to dwell in, 1 Kings 8:13.

{and a place for thy dwelling for ever} Or, a settled place for thee to abide in forever, 1 Kings 8:13.

Verse 3. {turned his face} Or, turned his face about, 1 Kings 8:14.

Verse 4. {who hath with his hands fulfilled that which he spake with his mouth to my father David} Or, which spake with his mouth unto David my father, and hath with his hand fulfilled it, 1 Kings 8:15.

Verse 5. {my people} Or, my people Israel, 1 Kings 8:16.

{neither chose I any man to be a ruler over my people Israel} This is not to be taken simply, (for God chose Saul, 1 Sam. 9:16, and judges, Judg. 2:16, 17) but respectively to David. God never chose such a ruler as David, who was an especial type of Christ, and in whose seed a royal succession was established till Christ, Gen. 49:10; 2 Sam. 7:16.

Verse 6. {But I have chosen Jerusalem, that my name might be there} This is not mentioned 1 Kings 8:16. See 1 Kings 11:13. God’s name is said to be in Jerusalem, because the temple and other types of his presence were there.

Verse 10. {And am set on the throne} Or, sit on the throne. The former phrase shows that he was set on his throne by God: the latter implies an establishment thereof.

Verse 11. {In it have I put the ark} Or, I have set there a place for the ark, 1 Kings 8:21. This latter phrase notes his preparation for the ark; the other, the accomplishment of what he had prepared.

{that he made with the children of Israel} Or, which he made with our fathers, when he brought them out of the land of Egypt, 1 Kings 8:21. This shows of which of the children of Israel he speaks, and to what time he has reference.

Verse 12. {and spread forth his hands} Toward heaven, 1 Kings 8:22. So v. 13.

Verse 13. {For Solomon had made a brasen scaffold} This verse is here inserted by way of parenthesis, but not mentioned 1 Kings 8. That whereon he stood is called a scaffold, because it was erected higher than the ground whereon the people stood.

{of five cubits long, and five cubits broad} Heb. the length thereof five cubits, etc. Two yards and a half square.

{and three cubits high} A yard and half from the ground. Thus he might the more easily be seen of all the people, being so much higher than they.

{and had set it in the midst of the court} The great court mentioned ch. 4:9. This remained there long after this, for kings to stand on before the people. See 2 Kings 11:14.

{and upon it he stood, and kneeled upon his knees} After he had given praise unto God, which he did standing, then he kneeled to make the supplication following. See 1 Kings 8:22, 54.

{before all the congregation of Israel} The great congregation that was then assembled. See 1 Kings 8:5.

{and spread forth his hands toward heaven} See 1 Kings 8:22.

Verse 14. {And said, O LORD God of Israel, etc.} See 1 Kings 8:23.

{in the heaven} Above.

{nor in the earth} Beneath. These two words above and beneath are added 1 Kings 8:23. And they are oft added, where mention is made of heaven and earth, as Exod. 20:4; Jer. 31:37; Acts 2:19.

{which keepest covenant, etc.} See 1 Kings 8:23, 24.

Verse 16. {There shall not fail thee a man} There shall not be a man cut off. The meaning is, All his posterity should not be clean cut off, but there should be an heir left him.

{to walk in my law} This is an interpretation of the phrase walk before me, 1 Kings 8:25. For they which set God before them, make God’s law their rule; and they who make God’s law their rule, walk before God, and so carry themselves as they who know they are ever in God’s presence.

Verse 17. {O LORD God} This title Lord is left out, 1 Kings 8:26.

{let thy word be verified} I pray thee is inserted 1 Kings 8:26.

{thy servant David} my father is added 1 Kings 8:26.

Verse 18. {dwell with men on the earth} with men is left out, 1 Kings 8:27.

{behold, heaven, etc.} Ch. 2:6; Isa. 66:1; Acts 7:49.

Verse 19. {prayer before thee} to day is added 1 Kings 8:28.

Verse 20. {which thy servant prayeth towards this place} Or, which thy servant shall make in this place, 1 Kings 8:29.

Verse 21. {which they shall make} Heb. pray.

Verse 22. {And an oath be laid upon him} Heb. and he require an oath of him. Namely, if his neighbor require an oath.

Verse 23. {from heaven} Or, in heaven, 1 Kings 8:32.

{by requiting the wicked} Or, condemning the wicked, 1 Kings 8:32.

Verse 24. {be put to the worse} Or, smitten, 1 Kings 8:33.

{before thee in this house} Or, unto thee in this house, 1 Kings 8:33.

Verse 25. {from the heavens} Or, in heaven, 1 Kings 8:34.

{which thou gavest to them and to their fathers} to them is left out 1 Kings 8:34.

Verse 26. {when the heaven is shut up} 1 Kings 17:1.

Verse 27. {from heaven} Or, in heaven, 1 Kings 8:36.

{when thou hast taught them the good way} Or, that thou teach them, 1 Kings 8:36.

Verse 28. {in the cities of their land} Heb. in the land of their gates. Gates by a synecdoche are put for cities. See 1 Kings 8:37.

Verse 29. {when every one shall know his own sore} Or, the plague of his own heart, 1 Kings 8:38.

{and his own grief} Grief is here put for that which does or should cause grief, namely, sin.

{in this house} Or, towards this house, 1 Kings 8:38.

Verse 30. {And forgive} 1 Kings 8:39 is added and do, namely, what was prayed for; grant that to him that prays.

{unto all his ways} all is left out 1 Kings 8:39. The plural number is equal to a general.

{for thou only} thou is doubled 1 Kings 8:39.

{of the children of men} all is inserted 1 Kings 8:39. See 1 Chr. 28:9.

Verse 31. {So long as they live} Heb. all the days which they live.

{in the land} Heb. upon the face of the land. For men tread upon the uppermost part of the earth, which is the face of it.

Verse 32. {which is not of thy people Israel} John 12:20; Acts 8:27.

{for thy great name’s sake} great is left out 1 Kings 8:41.

{and thy mighty hand, and thy stretched out arm} Or, for they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm. These words are inserted in a parenthesis 1 Kings 8:42, and show the reason why a stranger comes to, or prays towards the house of the Lord.

{if they come and pray in this house} Or, when he shall come and pray towards this house, 1 Kings 8:42.

Verse 33. {Then hear thou from the heavens} Or, hear thou in heaven, 1 Kings 8:43.

{and may know that this house which I have built is called by thy name} Heb. thy name is called upon this house.

Verse 35. {from the heavens} Or, in heaven, 1 Kings 8:45.

{maintain their cause} Or, their right, i.e., their righteous cause.

Verse 36. {There is no man which sinneth not} Prov. 20:9; Eccles. 7:20; James 3:2; 1 John 1:8.

{and deliver them over before their enemies} Or, and deliver them to the enemy, 1 Kings 8:46.

{and they carry them away captives} Heb. they that take them captives, carry them away.

{unto a land far off or near} Or, unto the land of the enemy, far or near, 1 Kings 8:46.

Verse 37. {Yet if they bethink themselves} Heb. bring back to their heart. When men consider their sin, and repent, they are said to bring it back to their heart.

{in the land of their captivity} Or, in the land whither they were carried captives, 1 Kings 8:47.

Verse 38. {In the land of their captivity} Or, in the land of their enemy, 1 Kings 8:48.

Verse 39. {Their cause} Or, right. See v. 35.

{which have sinned against thee} See what is added 1 Kings 8:50, 51, etc.

Verse 40. {Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent} See 1 Kings 8:29.

{unto the prayer that is made in this place} The sense of the Hebraism is well given in our translation.

Verse 41. {Now therefore arise} Ps. 132:8. This is spoken to God after the manner of man. For when we would have any do a thing readily and cheerfully, we use to say, Arise. See 1 Kings 14:2.

{O LORD God} See 1 Kings 8:15, 53.

{into thy resting place} i.e., The temple, where the ark was settled. See 1 Chr. 28:2. Solomon hereby entreats God to take possession of that house which he had built for him, and to dwell and abide therein forever.

{thou, and the ark} Because God was wont to manifest his presence over the ark, God and the ark are joined together. See 2 Kings 19:15.

{of thy strength} This epithet is attributed to the ark, because by it God did manifest his mighty power at Jordan, Josh. 3:15, 16, at Jericho, Josh. 6:4, and among the Philistines, 1 Sam. 5:4, 6. See Ps. 78:61.

{Let thy priests, O LORD, be clothed} Let them be adorned as with a garment, Isa. 61:10.

{with salvation} Under salvation such graces are comprised as might bring salvation to the priests themselves and to others, 1 Tim. 4:16.

{and let thy saints rejoice in goodness} By goodness is meant that favor and kindness which God showed to them.

Verse 42. {O LORD God, turn not away the face} Reject not the prayer, see 1 Kings 2:16, 17, 20. Of oft using the titles Lord God see 1 Chr. 17:27.

{of thine anointed} He means this of himself, whom God ordained to be king, and who was thereupon anointed twice. See 1 Chr. 29:22.

{Remember the mercies of David thy servant} i.e., The promises which God’s mercy moved him to make to David, yea, and under him to his posterity. See 1 Chr. 17:11, etc.

CHAPTER 7

Verse 1. {Now when Solomon had made an end of praying} From hence to v. 4 a visible approbation of Solomon’s prayer is set down. But 1 Kings 8:55, etc. Solomon’s solemn praising of God and blessing the people are inserted before this.

{the fire came down from heaven} This was one evidence of God’s accepting Solomon’s prayer. See 1 Chr. 21:26.

{and consumed the burnt offering and the sacrifices} See 1 Kings 3:15. The consuming of these showed that God accepted them, Lev. 9:24; 1 Kings 18:38.

{and the glory of the LORD filled the house} By the glory of the Lord is meant a thick cloud, which set out the incomprehensible glory of God, which if it had shined forth in its brightness would have utterly dazzled and confounded the beholders. It was therefore covered with a cloud, to show that it was there present, but could not by man’s mortal eye be discerned. After such a manner God dealt with Moses, Exod. 33:22, when he covered with his hand Moses’ face. See 1 Kings 8:10.

Verse 2. {And the priests could not enter into the house of the LORD, etc.} See 1 Kings 8:11. This cloud was another evidence of God’s approbation.

Verse 3. {And when all the children of Israel saw how the fire came down} This visible manifestation of God’s good pleasure wonderfully wrought upon the people. We read the like 1 Kings 18:39.

{and the glory of the LORD upon the house} The cloud which filled the house within did also cover it without, whereby it came to pass that not only the priests but also the people discerned it. We read the like Exod. 40:34.

{they bowed themselves with their faces to the ground} See 1 Chr. 29:20.

{upon the pavement} i.e., The floor of the great court. See 1 Kings 6:36.

{and worshipped} As they testified their reverence by bowing themselves, so they did also inwardly adore and worship God, head and heart moved together.

{and praised the LORD} They did also with their tongues set forth the glory of God.

{saying, For he is good, for his mercy endureth for ever} See ch. 5:13.

Verse 4. {Then the king and all the people offered sacrifices before the LORD} 1 Kings 8:62, instead of all the people is put all Israel.

Verse 5. {And king Solomon offered a sacrifice} The kind of sacrifice, namely, peace offerings, is set down 1 Kings 8:63, and there is added which he offered unto the Lord.

{of twenty and two thousand oxen, and an hundred and twenty thousand sheep} The greatest offering that we read of. See 1 Kings 8:63.

{So the king and all the people} Or, the children of Israel, 1 Kings 8:63.

{dedicated the house of God} 1 Kings 8:63, the Lord.

Verse 6. {And the priests waited on their offices} Every one in this solemn sacrifice did what belonged to his course, as they were in general appointed by the law, Lev. 1:2, etc., and particularly by David, 1 Chr. 24:3.

{the Levites also with instruments of musick} Such as are expressed 1 Chr. 15:16, etc.

{of the LORD} Composed to his honor. Or, whole instruments.

{which David the king had made} Or, caused to be made.

{to praise the LORD} David had ordained them to sing and set forth the praise of God.

{because his mercy endureth for ever} By this clause the whole 136 Psalm is meant: for this is the cadence, staff, or latter part of every verse in that Psalm: and that Psalm was wont to be sung at all solemn praisings of God. See ch. 5:13.

{when David praised by their ministry} Heb. by their hand. See 1 Kings 8:53, 56.

{and the priests sounded trumpets before them} The priests here meant were those hundred and twenty mentioned ch. 5:12.

{and all Israel stood} This is an evidence of their reverent attention to what they saw and heard.

Verse 7. {Moreover, Solomon hallowed} This has reference to v. 5, and may resolve a doubt about the multitude of sacrifices there mentioned. They were too many to offer on one altar, but this place shows what other means Solomon used.

{the middle of the court, etc.} See 1 Kings 8:64.

{burnt offerings, and the fat of the peace offerings} Betwixt these meat offerings are inserted 1 Kings 8:64, which are also mentioned in the end of this verse.

{because the brasen altar which Solomon had made} Or, that was before the Lord, 1 Kings 8:64.

{was not able} Or, was too little, 1 Kings 8:64.

{and the fat} Of the peace offerings, 1 Kings 8:64.

Verse 8. {Also at the same time} When he offered solemn a sacrifice, as is noted v. 5. For he had great store of provision.

{Solomon kept the feast seven days, etc.} This is meant of that extraordinary feast made at the dedication of the temple, which began on the eighth day of the seventh month, which in part answered to our September. On the fifteenth day of that month began the feast of tabernacles, Lev. 23:34, and thereof mention is made in the latter end of the next verse. In relation to these two feasts it is said that they kept the feast seven days and seven days, even fourteen days, 1 Kings 8:65. It is there also said that they held this feast before the Lord their God.

Verse 9. {And in the eighth day they made a solemn assembly} Heb. a restraint, namely from servile works. This was the eighth day from the beginning of the first feast, mentioned v. 8, and the first day of the other feast, the feast of tabernacles, and the fifteenth day of the month, Lev. 23:34.

{for they kept the dedication of the altar} Because the altar was the principal thing about the temple, and the service of God, being that whereon all their offerings were laid, it is here synecdochically put for the whole house of God and for all things appertaining thereunto: therefore it is said that they dedicated the house of the Lord, v. 5 and 1 Kings 8:63; so also concerning the second temple, that they kept the dedication of the house, Ezra 6:16, 17. This dedication of the house and of the altar set out one and the same thing. Unless it should be imagined that there were two dedications, one of the temple, another of the altar. And we read of a solemn dedication of the altar that Moses made, Num. 7:10, 11, 84, 88, and of a continuance of a feast styled the feast of the dedication, John 10:22, which is supposed to have had relation to the dedication of an altar, 1 Macc. 4:59.

{seven days} See v. 8.

{and the feast seven days} These were other seven days immediately following upon the former. In these latter seven the feast of tabernacles was kept.

Verse 10. {And on the three and twentieth day of the seventh month} This is said to be the eighth day, 1 Kings 8:66, namely the eighth from the beginning of the feast of tabernacles, which began on the fifteenth of the seventh month, Lev. 23:34. And thus it falls out just on the three and twentieth day.

{he sent the people away into their tents} i.e., Their several habitations. See 1 Kings 8:66 and 12:16.

{glad and merry in heart} they went unto their tents joyful and glad of heart, 1 Kings 8:66.

{for the goodness} Or, all the goodness. See 1 Kings 8:66.

{that the LORD had shewed unto David} Or, had done for David his servant, 1 Kings 8:66.

{and to Solomon} This is left out 1 Kings 8:66, but is comprised under the former clause. For the special kindness here intended unto David had relation to Solomon; for it was a kindness to David that his son prospered so as he did. And herein the good promise made to David, 1 Chr. 17:11, etc., is comprised.

{and to Israel his people} The whole land had a benefit by God’s blessing of Solomon.

Verse 11. {Thus Solomon finished the house of the LORD} Or, it came to pass, when Solomon had finished the building of the house of the Lord, 1 Kings 9:1.

{and the king’s house} i.e., The royal palace in Jerusalem, wherein the kings of Judah had their chief residence, generation after generation. It seems to have been a very stately house; for Solomon was thirteen years in building it, 1 Kings 7:1.

{and all that came into Solomon’s heart} Or, all Solomon’s desire which he was pleased to do, 1 Kings 9:1.

{to make in the house of the LORD} This has reference to all manner of things appertaining to the temple and to the courts thereof, movable or immovable.

{and in his own house} This has as large an extent as former.

{he prosperously effected} He finished with very good success, according to his father’s charge, 1 Chr. 22:11, and his own desire.

Verse 12. {And the LORD appeared unto Solomon by night} This was a second time, 1 Kings 9:2. God first appeared unto him in the beginning of his reign, before he began to build the temple, ch. 1:7. And now again, after all is finished. This God did to give testimony of his accepting his prayer, and to return a gracious answer thereunto.

{and said unto him, I have heard thy prayer} and thy supplication that thou hast made before me, 1 Kings 9:3. Of the difference betwixt prayer and supplication see 1 Kings 8:28.

{and have chosen this place} Or, I have hallowed this house which thou hast built, 1 Kings 9:3.

{to myself} Or, to put my name there for ever, 1 Kings 9:3.

{for an house of sacrifice} Therein alone sacrifices were to be offered up, which were then a principal part of God’s service.

Verse 13. {If I shut up heaven that there be no rain} This has reference to that petition ch. 6:26, whereof see 1 Kings 8:35.

{or if I command the locusts to devour the land} This has reference to ch. 6:28. See 1 Kings 8:37. Under locusts are comprised caterpillars and all other like hurtful creatures; and under land, whatsoever fruit grows out of the earth.

{or if I send pestilence among my people} This also has reference to ch. 6:28. See 1 Kings 8:37.

Verse 14. {If my people which are called by my name} Heb. upon whom my name is called. i.e., Such as God chose to be of his household and family, i.e., his church, whose God and Lord he professed himself to be, and who professed God’s name, acknowledging thereby that he was their Lord and they his people, Deut. 28:10; Amos 9:12.

{shall humble themselves} This is very acceptable in the sight of the high God, Isa. 57:15; 1 Pet. 5:6.

{and pray} This is the means which God has sanctified both for obtaining blessings, Matt. 7:7, and removing judgments, Ps. 50:15.

{and seek my face} i.e., My favor and grace. See 1 Kings 13:6. This is the ground of all true confidence in them that pray.

{and turn from their wicked ways} All the other means without this are nothing at all. Repentance is a grace necessary for such as desire God’s favor, Lam. 3:40.

{then will I hear from heaven} See ch. 6:21. When men are once rightly qualified and duly prepared by their afflictions for mercy, God will soon hear them. Now because heaven is the throne of God, and petitioners use to come to a king sitting on his throne when they prefer their petitions unto him, God is said to hear from heaven.

{and will forgive their sin} Sin makes us so odious in God’s sight as till that be forgiven he will grant no true mercy. See 1 Kings 8:30, 34; Matt. 9:2.

{and will heal their land} This is a metaphor taken from the bodies of living creatures. When sores or wounds therein are so dressed as that all putrefaction and anguish is removed, and the flesh brought to be as it was before, they are said to be healed: so when judgments, which are the sores or wounds of a land, are removed, the land is said to be healed.

Verse 15. {Now mine eyes shall be open} This phrase is also metaphorical. When men will not see or regard a thing, they use to shut their eyes; but when they have a mind to behold it, and to do good to it, they will open their eyes upon it. See 1 Kings 8:29.

{and mine ears attent unto the prayer that is made in this place} Heb. to the prayer of this place. See ch. 6:40. They who have a mind to grant what is desired, will with their ears diligently attend to it.

Verse 16. {For now have I chosen and sanctified this house, etc.} See 1 Kings 9:3.

Verse 17. {And as for thee} This phrase imports a special and particular direction to Solomon himself, and is used to make him the more attentive thereunto.

{if thou wilt walk before me as David thy father walked} 1 Kings 9:4 is further added, in integrity of heart and in uprightness.

{and do according to all, etc.} See 1 Kings 9:4.

Verse 18. {Then will I stablish the throne of thy kingdom} 1 Kings 9:5, upon Israel for ever, is added.

{according as I have covenanted with David thy father} Or, as I promised to David, 1 Kings 9:5. See 2 Sam. 7:12; 1 Chr. 22:10.

{saying, There shall not fail thee a man} Heb. there shall not be cut off to thee. See ch. 6:16.

{to be ruler in Israel} Or, upon the throne of Israel, 1 Kings 9:5. This shows that he means by ruler a sovereign king.

Verse 19. {But if you turn away} Or, if you shall at all turn from following me, 1 Kings 9:6. And there is added, you, or your children.

{and forsake my statutes and my commandments which I have set before you} Or, will not keep my commandments and my statutes, etc., 1 Kings 9:6; Lev. 26:14; Deut. 28:15.

{and shall go and serve other gods, and worship them} See 1 Kings 9:6.

Verse 20. {Then will I pluck them up by the roots out of my land} This metaphor is taken from briers, thorns, and all manner of noisome weeds, which men use to root out of their grounds; and it signifies an utter destruction of them. It is thus expressed 1 Kings 9:7, then will I cut off Israel out of the land.

{which I have given them} See 1 Kings 8:36.

{and this house which I have sanctified for my name, will I cast out of my sight} See 1 Kings 9:7.

{and will make it to be a proverb} Or, Israel shall be a proverb, 1 Kings 9:7.

{and a byword among all nations} Or, among all people, 1 Kings 9:7.

Verse 21. {And this house which is high, shall be an astonishment to every one that passeth by it} Or, at this house which is high, every one that passeth by it shall be astonished, and shall hiss, 1 Kings 9:8.

{so that he shall say} Namely, every one, or any one. Or, and they shall say, 1 Kings 9:8.

{Why hath the LORD done thus unto this land, and unto this house?} See 1 Kings 9:8; Deut. 19:24; Jer. 22:8, 9.

Verse 22. {And it shall be answered} Or, they shall answer, 1 Kings 9:9.

{Because they forsook the LORD God of their fathers} Or, Because they forsook the Lord their God, 1 Kings 9:9. For he who was the God of their fathers was also their God. See ch. 11:16.

{which brought them forth out of the land of Egypt} Or, who brought forth their fathers out of the land of Egypt, 1 Kings 9:9. For if their fathers had not been brought out of Egypt, their children, generation after generation, might have been bond slaves there. So as by bringing their fathers out of Egypt they who are here spoken of were brought thence.

{and laid hold on other gods, and worshipped them, and served them} See 1 Kings 9:9.

{therefore hath he brought all this evil upon them} Or, therefore hath the Lord brought upon them all this evil, 1 Kings 9:9.

CHAPTER 8

Verse 1. {And it came to pass} Hitherto has been declared how Solomon settled the matters of the house of God, and his service. The affairs of the state are set down in this chapter.

{at the end of twenty years, etc.} See 1 Kings 9:10.

Verse 2. {That the cities which Huram had restored to Solomon} This Huram did because the cities given him by Solomon pleased him not, 1 Kings 9:12.

{Solomon built them} He caused them to be repaired and fortified. See 1 Kings 9:17.

{and caused the children of Israel to dwell there} Solomon made them useful for his people, though the king of Tyre regarded them not.

Verse 3. {And Solomon went to Hamath-zobah} This appertained to the king of Zobah. See 1 Chr. 18:3.

{and prevailed against it} David had overcome the king of Zobah, but it may be Hamath was not then taken by him: or if it were, it revolted after David’s death, and thereupon Solomon fought against it, and got it by force.

Verse 4. {And he built Tadmor in the wilderness} So 1 Kings 9:18.

{and all the store cities} See 1 Kings 9:19.

{which he built in Hamath} Hamath being taken from the enemy, Solomon built therein places for ammunition, for the better defense thereof.

Verse 5. {Also he built Beth-horon the upper, and Beth-horon the nether} See 1 Kings 9:17; 1 Chr. 7:24.

{fenced cities, with walls, gates, and bars} Like a prudent prince, in the time of peace he provides against enemies.

Verse 6. {And Baalath, and all the store cities, etc.} See 1 Kings 9:18, 19.

{and all that Solomon desired to build} Heb. All the desire of Solomon which he desired to build.

{in Jerusalem, and in Lebanon, etc.} See 1 Kings 9:19.

Verse 7. {As for the people that were left, etc.} Or, All the people that were left, 1 Kings 9:20.

{which were not of Israel} Or, which were not of the children of Israel, 1 Kings 9:20.

Verse 8. {But of their children who were left after them in the land} 1 Kings 9:21, but is left out; and in the original it is not expressed in this place.

{whom the children of Israel consumed not} Or, whom the children of Israel also were not able utterly to destroy, 1 Kings 9:21.

{them did Solomon make to pay tribute} Or, upon those did Solomon levy a tribute of bondservice.

{until this day} See ch. 5:9.

Verse 9. {But of the children of Israel did Solomon make no servants for his work} He means hereby bondmen, 1 Kings 9:22.

{but they were men of war} See 1 Kings 9:22.

{and chief of his captains, and captains of his chariots and horsemen} Or, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen, 1 Kings 9:22.

Verse 10. {And these were the chief of king Solomon’s officers} Or, these were the chief of the officers that were over Solomon’s work, 1 Kings 9:23.

{even two hundred and fifty} 1 Kings 9:23, five hundred and fifty. See on that place.

{that bare rule over the people} 1 Kings 9:23 is added that wrought in the work.

Verse 11. {And Solomon brought up the daughter of Pharaoh out of the city of David} Or, but Pharaoh’s daughter came up out of the city of David, 1 Kings 9:24.

{unto the house that he had built for her} Solomon at first placed his wife in the city of David, 1 Kings 3:1, upon necessity, because he had not elsewhere a place fit for such a princess: but after he had built the Lord’s house and his own, he built a fair palace for her, 1 Kings 7:8, into which he removed her from the city of David.

{for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy} Heb. holiness. This reason was ceremonial. Hereby it appears that he reserved the place where the ark formerly stood for some holy use, or at least left it void. But if Pharaoh’s daughter had still continued in the place where she was before, Solomon must have taken in the place where the ark was, to make a palace for his wife.

{whereunto the ark of the LORD hath come} This shows the reason why that place was counted holy. The ark was counted the most holy type that the Jews had, and the principal evidence of God’s presence. Solomon therefore sanctified that place, where God was pleased to manifest his presence so solemnly.

Verse 12. {Then Solomon offered burnt offerings unto the LORD} Then has reference to a continual custom which Solomon constantly used, as is evident 1 Kings 9:25. And three times in a year did Solomon offer burnt offerings, and peace offerings.

{on the altar of the LORD} Or, upon the altar which he built unto the Lord, 1 Kings 9:25.

{which he had built before the porch} The porch was at the east end of the temple, 1 Kings 6:3, and there were wide doors at the entering into or out of the priests’ court, and at the entering out of it into the holy place, which being opened, the priests and people might see the most holy place. Now this altar is said to be built before the porch, to show 1. that it was in the priests’ court; 2. that it was placed directly before the ark; for the porch was before the holy place and the most holy place.

Verse 13. {Even after a certain rate} Of this phrase see on 1 Kings 8:59.

{every day} Both morning and evening, Num. 28:3, 4.

{offering according to the commandment of Moses, on the sabbaths} The offerings on the sabbaths were to be beside the continual daily burnt offering, Num. 28:10.

{and on the new moons} See ch. 1:4; 1 Chr. 23:31.

{and on the solemn feasts} These are set down Lev. 23.

{three times in a year} See Exod. 23:14; Deut. 16:16.

{even in the feast of unleavened bread} Of the offering at this feast see Num. 28:19. The Passover was called the feast of the unleavened bread, Exod. 12:17; Lev. 23:6; Deut. 16:16, because then no leaven was to be eaten, Exod. 12:15.

{and in the feast of weeks} This was the feast of firstfruits, Lev. 23:10. Of the offerings therein see Num. 28:27.

{and in the feast of tabernacles} See Lev. 23:34, etc. Of the offerings to be offered on every several day of this feast see Num. 29:13, etc.

Verse 14. {And he appointed according to the order of David his father} This has reference to 1 Chr. 24:1, etc.

{the courses of the priests to their service} These services of the priests are distinctly set down Lev. 1:2, 3, etc. See 1 Chr. 16:40.

{and the Levites to their charges} See 1 Chr. 25, 26.

{to praise and minister before the priests} To praise has reference to such as were appointed to sing and play on instruments; to minister, to such as were to attend the priests about sacrifices and other services.

{as the duty of every day required} See 1 Chr. 16:37.

{the porters also by their courses} See 1 Chr. 9:17, etc. and 26:1, etc.

{at every gate} Heb. at the door and door. See 1 Chr. 9:19, 22 and 26:13, 16.

{for so had David the man of God commanded} Heb. so was the commandment of David the man of God. The commandment which David gave hereabouts was from the Lord, 1 Chr. 23:25; 2 Chr. 29:25, and therefore the more carefully to be observed. David is called a man of God, because he was chosen of God, Ps. 78:70, and inspired by God, 2 Sam. 23:2, and a man after God’s own heart, 1 Sam. 13:14; Acts 13:22.

Verse 15. {And they departed not from the commandment of the king unto the priests and Levites} i.e., the priests and Levites did carefully and conscionably observe those things which Solomon had given them in charge.

{concerning any matter} i.e., all such things as belonged unto them in their several courses and services.

{or concerning the treasures} About safekeeping and just disposing the treasures committed to their charge. See 1 Chr. 26:20, etc.

Verse 16. {Now all the work of Solomon was prepared} Whatsoever was requisite for the effecting of anything that Solomon appointed to be done, was provided and well ordered.

{unto the day of the foundation of the house of the LORD} Till he began to build, and to do what he intended to do about the house of the Lord.

{and until it was finished} From time to time till all was ended. Some read it thus, Whatsoever was requisite for beginning and perfecting all, from laying the foundation even until all was finished, was prepared.

{So the house of God was perfected} See 1 Kings 9:25.

Verse 17. {Then went Solomon to Ezion-geber, and to Eloth} Or, to Elath, Deut. 2:8. See 1 Kings 9:26. In these two places Solomon had a navy of ships made, in which respect he is said to go thither, that he might take the better notice of them.

{at the sea side in the land of Edom} See 1 Kings 9:26.

Verse 18. {And Huram sent him} Or, conducted, or, guided for him. So is this word used Gen. 18:16. See 1 Kings 9:27.

{by the hands of his servants ships} What these servants were is a little after declared, namely mariners. The things which by their skill and pains were conducted or guided were ships.

{and servants} Or, even servants.

{that had knowledge of the sea} Skillful seamen.

{and they went with the servants of Solomon} See 1 Kings 9:27.

{to Ophir} See 1 Kings 9:28.

{and took thence four hundred and fifty talents of gold} i.e., one million, six hundred eighty-seven thousand and five hundred pounds sterling. See 1 Chr. 22:14. In 1 Kings 9:28 it is but four hundred and twenty talents. See the reason of the difference there.

{and brought them to king Solomon} See 1 Kings 9:28.

CHAPTER 9

Verse 1. {And when the queen of Sheba} In the twelve first verses of this chapter an especial evidence of the spreading of Solomon’s fame far and near is given, by the coming of a queen from the uttermost parts of the earth, Matt. 12:42, to be an eye and ear witness of the things reported of Solomon in her own and other dominions.

{heard of the fame of Solomon} Concerning the name of the Lord, 1 Kings 10:1.

{at Jerusalem} Or, to Jerusalem; and so it has reference to her coming thither, 1 Kings 10:2.

{with a very great company} Or, train, 1 Kings 10:2.

{gold in abundance} Or, very much gold, 1 Kings 10:2.

{and when she was come, etc.} See 1 Kings 10:2.

Verse 2. {And Solomon told her, etc.} See 1 Kings 10:3.

{from Solomon} The king, 1 Kings 10:3.

Verse 3. {And when the queen of Sheba had seen the wisdom of Solomon, etc.} Or, all Solomon’s wisdom, 1 Kings 10:4.

Verse 4. {And the meat, etc.} See 1 Kings 10:5.

{his cupbearers also} Or, butlers.

{and their apparel} The apparel of Solomon’s ministers is expressed 1 Kings 10:5, but this phrase is not there applied to his cupbearers, yet here expressed, because several officers had their several apparel fit for their functions. The ministers had their distinct apparel, and the cupbearers theirs.

Verse 5. {And she said unto the king, It was a true report} Heb. word. See 1 Kings 10:6.

{which I heard in mine own land, of thy acts, etc.} Or, sayings. See 1 Kings 10:6.

Verse 6. {Howbeit, I believed not their words} Or, the words. See 1 Kings 10:7.

{for the one half of the greatness of thy wisdom was not told me} The greatness of thy wisdom is not set down 1 Kings 10:7, for mention is made of Solomon’s wisdom in the next clause of that text.

{for thou exceedest the fame that I heard} Or, thy wisdom and prosperity exceedeth the fame which I heard, 1 Kings 10:7.

Verse 7. {Happy are thy men, etc.} See 1 Kings 10:8.

Verse 8. {Blessed be the LORD thy God, which delighted in thee, to set thee on his throne} Or, on the throne of Israel. Why it is called the throne of Israel, see 1 Kings 10:9, and why the throne of the Lord, 1 Chr. 29:23.

{to be king for the LORD thy God} This shows one reason why it was called the throne of the Lord. Solomon is said to be king for the Lord, as in general because God is the high supreme king, and kings on earth bear his image and are his vicegerents; so in particular because Israel, over whom Solomon reigned, was God’s peculiar people, Exod. 19:5. Of thy God see 1 Kings 13:6 and 17:12 and 18:10.

{because thy God loved Israel} Or, because the Lord loved Israel for ever, 1 Kings 10:9.

{therefore made he thee king over them} Over them is here added to show that herein the love of God to Israel was manifested, not simply in that Solomon was a king, but in that he was a king over Israel.

Verse 9. {And she gave the king an hundred and twenty talents of gold} See 1 Kings 9:14.

{and of spices great abundance} Or, of spices very great store, 1 Kings 10:10.

{Neither was there any such spice as the queen, etc.} Or, there came no more such abundance of spices as these, 1 Kings 10:10.

Verse 10. {And the servants also of Huram, and the servants of Solomon} Or, and the navy also of Hiram, 1 Kings 10:11. By servants are meant mariners, ch. 8:18. And Solomon’s and Huram’s servants went together in a navy: therefore under servants the navy is comprised; and under navy, servants.

{which brought gold from Ophir, brought algum trees} Or, the navy that brought gold from Ophir, brought in from Ophir great plenty of almug trees, 1 Kings 10:11. See there.

Verse 11. {And the king made of the algum trees terraces, etc.} Or, stairs. Heb. high ways. See 1 Kings 10:12.

{And there were none such seen before in the land of Judah} Or, there came no such algum trees, nor were seen unto this day, 1 Kings 10:12.

Verse 12. {And king Solomon gave to the queen, etc.} See 1 Kings 10:13.

{Besides that which she had brought unto the king} It is said v. 1 that the queen of Sheba brought spices, gold in abundance, and precious stones: these she gave to the king, v. 9. He therefore either in such or some other kinds of gifts returned to her full as much in value; and this by way of recompense. But besides, he gave her also of his royal bounty other rare and precious presents: and if she liked anything in his kingdom that she saw, upon manifestation of her desire he gave her it also.

{So she turned and went away, etc.} See 1 Kings 10:13.

Verse 13. {Now the weight of gold that came, etc.} See 1 Kings 10:14.

Verse 14. {Besides that which chapmen and merchants brought} Or, besides that he had of the merchantmen, and of the traffick of the spice merchants, 1 Kings 10:15.

{and all the kings of Arabia, and governors of the country} Or, captains of the country. See 1 Kings 10:15.

{brought gold and silver to Solomon} This was an especial means of that abundance that Solomon had.

Verse 15. {And king Solomon made two hundred targets, etc.} See 1 Kings 10:16.

Verse 16. {And three hundred shields} See 1 Kings 10:17.

{three hundred shekels of gold went to one shield} Shekels is not in the original, neither can it be properly here understood. Indefinitely here are meant pieces of gold, and that of such a quantity as an hundred of them made a pound. And thus three hundred pieces of gold here agree with three pound of gold, 1 Kings 10:17.

{and the king put them, etc.} See 1 Kings 10:17.

Verse 17. {Moreover the king made a great throne of ivory and overlaid it with pure gold} Or, the best gold, 1 Kings 10:18.

Verse 18. {And there were six steps to the throne} Or, the throne had six steps, 1 Kings 10:19, but the Hebrew in both places is the same.

{with a footstool of gold} There is a little difference betwixt the description of this throne here and 1 Kings 10:19. Here mention is made of a footstool; there, of a top: and the throne had both a cover and a footstool; and the one is mentioned in the one place, the other in the other.

{which were fastened to the throne} This has reference to the steps, for the word is of the plural number.

{and stays on each side} Heb. hands on this and that side. They were such stays as a man might rest his hands upon; or, by which a man might be helped up, as by an hand.

{of the sitting place} Heb. on the place of the seat.

Verse 19. {And twelve lions stood there, etc.} See 1 Kings 10:20.

Verse 20. {And all the drinking vessels, etc.} See 1 Kings 10:21.

Verse 21. {For the king’s ships went to Tarshish with the servants of Huram} Or, the king had at sea a navy of Tarshish, with the navy of Hiram, 1 Kings 10:22. See v. 10.

Verse 22. {And king Solomon passed all the kings of the earth in riches and wisdom} See 1 Kings 10:23. There is more difference in the translation betwixt these two places than in the original.

Verse 23. {And all the kings of the earth} Or, and all the earth, 1 Kings 10:24.

{sought the presence, etc.} Heb. face.

Verse 24. {And they brought every man, etc.} See 1 Kings 10:25.

{and raiment, harness} Or, garments, and armour, 1 Kings 10:25. The same Hebrew words are in both places.

{and spices, etc.} See 1 Kings 10:25.

Verse 25. {And Solomon had} Or, Solomon gathered together chariots and horsemen, 1 Kings 10:26.

{four thousand stalls for horses and chariots} See on 1 Kings 10:26.

Verse 26. {And he reigned over all the kings} Or, over all the kingdoms, 1 Kings 4:21.

{from the river} i.e., Euphrates, Gen. 15:18.

{even unto the land of the Philistines, and to the border of Egypt} See 1 Kings 4:21.

Verse 27. {And the king made} Heb. gave.

{silver in Jerusalem as stones, etc.} See 1 Kings 10:27.

{that are in the low plains in abundance} Or, that are in the vale for abundance, 1 Kings 10:27. There is the very same Hebrew in both places.

Verse 28. {And they brought unto Solomon horses out of Egypt} Or, Solomon had horses brought out of Egypt, 1 Kings 10:28. This also is there added and fine linen.

{and out of all lands} Hereby are meant the nations that were round about him, and had store of good horses.

Verse 29. {Now the rest of the acts of Solomon} See 1 Kings 11:41.

{first and last} See 1 Chr. 29:29. By the first acts of Solomon may be meant such as he did before his apostasy; by the last, such as after.

{are they not written in the book} Heb. words. A book consists of words. See on the title of the first book of Chronicles.

{of Nathan the prophet} See 1 Chr. 29:29.

{and in the prophecy of Ahijah the Shilonite} See 1 Kings 11:29.

{and in the visions} Such visions and revelations as were registered, being by God’s Spirit manifested to Iddo.

{of Iddo the seer} See ch. 12:15 and 13:22. Some take this man to be the same that is called Obed, 1 Kings 15:1.

{against Jeroboam the son of Nebat} There is an express prophecy of Ahijah against Jeroboam, 1 Kings 14:7, etc. And it is to be supposed that Iddo, who wrote the history of Rehoboam, ch. 12:15, did also join the story of Jeroboam therewith. Part of the first book of Kings is here meant, or some civil records penned by these prophets; which without prejudice to canonical Scripture might be lost.

Verse 30. {And Solomon reigned in Jerusalem, etc.} See 1 Kings 11:42.

Verse 31. {And Solomon slept with his fathers, etc.} See 1 Kings 11:43.

CHAPTER 10

Verse 1. {And Rehoboam went to Shechem, etc.} In this chapter the revolt of ten tribes from the house of David is set down. This foolish King Rehoboam was the occasion thereof.

Verse 2. {And it came to pass, etc.} See 1 Kings 11:2.

{who was in Egypt} Or, who was yet in Egypt, 1 Kings 12:2.

{whither he had fled from the presence of Solomon the king} Or, for he was fled from the presence of king Solomon, 1 Kings 12:2. There is further added, and Jeroboam dwelt in Egypt. See 1 Kings 11:40.

{heard it} This has reference to the beginning of the verse, q.d., When Jeroboam heard it. In the Hebrew they are so joined together.

{that Jeroboam returned out of Egypt} This is not mentioned 1 Kings 12:2, but is necessarily implied by that which follows.

Verse 3. {And they sent and called him} See 1 Kings 12:3.

{so Jeroboam and all Israel came, etc.} Or, and Jeroboam and all the congregation of Israel came, 1 Kings 12:3.

Verse 4. {Thy father made our yoke grievous, etc.} See 1 Kings 12:4.

{Now therefore ease thou somewhat the grievous servitude of thy father, etc.} There is a little difference betwixt this place and 1 Kings 12:4 in the translation, but not in the original.

Verse 5. {And he said unto them, Come again unto me after three days, etc.} Or, Depart yet for three days, then come again to me, etc., 1 Kings 12:5. Here where he says, come again, he implies they should depart for that time, that so he might take advice in their absence.

Verse 6. {And king Rehoboam took counsel with the old men} Or, consulted, 1 Kings 12:6.

{that had stood before Solomon, etc.} There is greater difference in the translation of this verse and of 1 Kings 12:6 than in the Hebrew.

Verse 7. {And they spake unto him, saying, If thou be kind to this people} Or, If thou wilt be a servant unto this people this day, and wilt serve them, 1 Kings 12:7. These two places expound one another. For he that seeks to satisfy the desire of others after a kind manner does therein seem to be a servant unto them.

{and please them, and speak good words unto them, etc.} By speaking good words to them he might please them. See 1 Kings 12:7.

Verse 8. {But he forsook the counsel which the old men gave him, etc.} Here also is a greater difference in the translation betwixt this verse and 1 Kings 12:8 than in the Hebrew.

Verse 9. {And he said unto them, What advice give ye, etc.} This verse in the Hebrew agrees with 1 Kings 12:9. word for word.

Verse 10. {And the young men that were brought up with him, etc.} This verse also agrees with 1 Kings 12:10 in the Hebrew; only there are two different words which signify one and the same thing.

Verse 11. {For whereas my father put an heavy yoke upon you, etc.} Heb. laded you. This also in Hebrew agrees with 1 Kings 12:11 in sense and words.

{but I will chastise you with scorpions} I will chastise you is not in the Hebrew, but well supplied out of 1 Kings 12:11.

Verse 12. {So Jeroboam and all the people came, etc.} See 1 Kings 10:12.

Verse 13. {And the king answered them roughly} Or, and the king answered the people roughly, 1 Kings 12:13.

{and king Rehoboam forsook the counsel of the old men} Or, forsook the old men’s counsel that they gave him, 1 Kings 12:13.

Verse 14. {And answered them after the advice of the young men, etc.} See v. 11.

Verse 15. {So the king hearkened not unto the people, etc.} See 1 Kings 12:15.

{for the cause was of God} Or, for the cause was from the Lord, 1 Kings 12:15.

{that the LORD might perform his word} Or, that he might perform his saying, 1 Kings 12:15.

{which he spake by the hand of Ahijah, etc.} Or, which the Lord spake by the hand of Ahijah, 1 Kings 12:15. In the Hebrew both places are alike. See 1 Kings 8:53.

Verse 16. {And when all Israel saw, etc.} See 1 Kings 12:16.

{every man to your tents, O Israel} Or, to your tents, O Israel, 1 Kings 12:16.

Verse 17. {But as for the children of Israel, etc.} See 1 Kings 12:17.

Verse 18. {Rehoboam sent Hadoram, etc.} Or, Adoram, 1 Kings 12:18.

{and the children of Israel stoned him, etc.} Or, all Israel stoned him, 1 Kings 12:18.

Verse 19. {And Israel rebelled, etc.} See 1 Kings 12:19. The people’s making Jeroboam king over Israel is further added 1 Kings 12:20.

CHAPTER 11

Verse 1. {And when Rehoboam was come to Jerusalem} Here is set down the Lord’s hindering Rehoboam’s attempt to reduce the ten tribes.

{he gathered of the house of Judah and Benjamin, etc.} Or, he assembled all the house of Judah with the tribe of Benjamin, 1 Kings 12:21.

{to fight against Israel} Or, against the house of Israel, 1 Kings 12:21.

{that he might bring the kingdom again to Rehoboam} 1 Kings 12:21, to Rehoboam the son of Solomon.

Verse 2. {But the word of the LORD, etc.} Or, of God, 1 Kings 12:22.

Verse 3. {Speak unto Rehoboam, etc.} 1 Kings 12:23.

{and to all Israel in Judah and Benjamin} Or, unto all the house of Judah and Benjamin, and to the remnant of the people, 1 Kings 12:23.

Verse 4. {Thus saith the LORD, Ye shall not go up} See 1 Kings 12:24.

{nor fight against your brethren} The children of Israel, 1 Kings 12:24.

{Return every man to his house: for this thing is done of me} Or, for this thing is from me, 1 Kings 12:24.

{And they obeyed the words of the LORD} Or, They hearkened therefore to the words of the Lord, 1 Kings 12:24.

{and returned from going against Jeroboam} Or, and returned to depart, according to the word of the Lord, 1 Kings 12:24.

Verse 5. {And Rehoboam dwelt in Jerusalem} Jerusalem was the fairest and strongest city in all Judah and Benjamin, and there Solomon had built a royal palace; therefore Rehoboam there settled his habitation. See 1 Kings 12:18.

{and built cities for defence in Judah} Especially in the uttermost coasts, bordering upon the kingdom of Israel.

Verse 6. {He built} Here are fifteen cities reckoned up, most of which were built before; so as by building is here meant repairing, fencing, fortifying. So 1 Kings 12:25 and 15:17.

{even Beth-lehem} There was one Bethlehem in Zebulun, Josh. 19:15; another in Judah, where Christ was born, Ruth 1:2; Matt. 2:1, 5, 6, and where David was first anointed king, 1 Sam. 16:1, 13 and 17:12. This latter is here meant.

{and Etam} See 1 Chr. 4:32.

{and Tekoa} See 1 Chr. 2:24.

Verse 7. {And Beth-zur} See 1 Chr. 2:45.

{and Shoco} This was also a city of Judah. It was one of those which the Philistines took from Ahaz, ch. 28:18.

{and Adullam} The chief city of one of those kings which Joshua took, Josh. 12:15. It was in Judah, Josh. 15:35. See on Josh. 10:3.

Verse 8. {And Gath} See 1 Chr. 18:1.

{and Mareshah} See 1 Chr. 4:21.

{and Ziph} A city of Judah, Josh. 15:24, 55. See 1 Chr. 2:42.

Verse 9. {And Adoraim} This city is nowhere else mentioned; but it seems it was within the compass of Judah or Benjamin.

{and Lachish} See 2 Kings 14:19.

{and Azekah} This was in Judah also, Josh. 15:35. See Jer. 34:7.

Verse 10. {And Zorah} A city of Dan, Josh. 19:41, made famous by the birth of Samson, Judg. 13:2, etc., and also by his burial, Judg. 16:31.

{and Aijalon} See 1 Chr. 6:69.

{and Hebron} See 1 Kings 2:11.

Verse 11. {And he fortified the strong holds} i.e., Castles and other forts.

{and put captains in them} Under captains are comprised their soldiers also. He placed strong garrisons in those cities, to keep them safe from attempts of enemies. These captains are supposed to be his sons; for it is said that he dispersed his children unto every fenced city, v. 23. Herein he dealt prudently, for in his own sons he might securely confide.

{and store of victual} That he might keep together his garrison soldiers, and the better encourage them to stand out against their enemies, if they were beleaguered.

{and of oil and wine} These were not only for necessity, but also for delight. He did the rather furnish these places with these refreshments, because his sons and other great men were there. Of the use of oil see 1 Kings 17:12; 2 Kings 4:2. Wine is known to be a generous drink, whereby the heart of man is much refreshed and cheered, Judg. 9:13; Ps. 104:15; Prov. 31:6. Wine and oil among other sorts of provision were prepared for David and such as took part with him, 1 Chr. 12:40, and these did Solomon send as a present to Hiram, ch. 2:10.

Verse 12. {And in every several city} Heb. city and city.

{he put shields and spears} Under these two kinds all manner of warlike ammunition is comprised. He prepared these beforehand, that they might not be to seek in time of need.

{and made them exceeding strong} i.e., The places which he fortified.

{having Judah and Benjamin on his side} For they revolted not with the other tribes from the house of David.

Verse 13. {And the priests and the Levites that were in all Israel} Here is declared how the kingdom of Judah was strengthened, to wit, by such as out of other tribes came to them.

{resorted to him} Heb. presented themselves to him. Herein they showed much courage and zeal in God’s cause; like their predecessors, Exod. 32:26.

{out of all their coasts} Out of such cities as belonged to the priests and Levites in any of the tribes of Israel.

Verse 14. {For the Levites left their suburbs and their possession} They left both their houses and hereditaments that belonged to them.

{and came to Judah and Jerusalem} To dwell in such places throughout Judah and Benjamin as should be allotted them, and to do the services of the Lord in the temple at Jerusalem.

{For Jeroboam} He was the chief and principal.

{and his sons} They were governors in sundry places, (as the sons of Rehoboam, v. 23) and were forward to put their father’s design against the priests in execution.

{had cast them off} See ch. 14:9.

{from executing the priest’s office unto the LORD} The priests’ and Levites’ office was to instruct the people in the law of the Lord, and to go in their accustomed courses unto the temple to do the services thereof. See a main reason of casting them off inferred hence, 1 Kings 12:27. And surely another reason was, to possess their cities and lands. This appears to be so, in that Jeroboam did not settle other priests and Levites in the cities of those that were cast out, but made priests of the meanest of the people, 1 Kings 12:31 and 13:33.

Verse 15. {And he ordained him priests} Such as are mentioned 1 Kings 13:33.

{for the high places} Such as himself built, 1 Kings 12:31, idolatrous high places. Of high places see 1 Kings 3:4.

{and for the devils} The word signifies hairy, horrid things. As satyrs, Isa. 13:21. In such shapes many idols were wont to be set out as affrighted the beholders. And devils for the most part use to appear in horrible shapes. The word שרים Sharim, Deut. 32:17, which sets out the same things, signifies wasters or destroyers; as Rev. 9:11. Idolaters are said to do service to devils, because they do what they do by the instigation of devils, and because such piety and devotion as is not done to the true God is done to devils; there is no mean betwixt them, 1 Cor. 10:20, 21; Rev. 9:20. See on Lev. 17:7.

{and for the calves which he had made} See 1 Kings 12:28.

Verse 16. {And after them} After their example. This has reference to v. 13.

{out of all the tribes of Israel} Even such as had revolted from the house of David. See ch. 10:19.

{such as set their hearts to seek the LORD} That abhorred Jeroboam’s idolatry, and being instructed in the law, and thereby knowing Jehovah to be the only true God, heartily desired to serve him according to his own direction.

{God of Israel} See 1 Kings 8:15.

{came to Jerusalem} Where the house of God was.

{to sacrifice} This was an especial part of divine service, and might nowhere be done but in the temple.

{unto the LORD God of their fathers} i.e., Abraham, Isaac, and Jacob, to whom God made special promises for the good of their posterity. See 1 Chr. 29:18. This God is opposed to Jeroboam’s idols, to whom the Israelites sacrificed.

Verse 17. {So they strengthened the kingdom of Judah} i.e., The priests, Levites, and others who left their habitations in other tribes, and came to Judah, added their power to the kingdom of Judah, being ready to do what they could for defense thereof; yea, and added their prayers also.

{and made Rehoboam the son of Solomon strong} The strength of a king consists in the power of his kingdom.

{three years} So long as God is pleased to bless, means will be prevalent, but no longer.

{for three years they walked in the way of David} David all his days remained faithful, and maintained the true worship of God.

{and Solomon} This must be meant of Solomon’s former times, before his apostasy, and of the time of his repentance and returning unto the Lord afterwards.

Verse 18. {And Rehoboam took him Mahalath} Rehoboam’s domestic affairs are here set down, and that about his wives and children. Ishmael’s daughter whom Esau married was also called Mahalath, Gen. 28:9.

{the daughter of Jerimoth the son of David to wife} None of David’s sons 1 Chr. 3 are called by this name. But it is said 1 Chr. 3:9 that the nineteen sons before mentioned were all the sons of David, beside the sons of the concubines: so as this Jerimoth might be a son of David by a concubine.

{and Abihail} and is not in the original; therefore some read, Rehoboam, besides Mahalath, took Abihail. Both readings agree in sense. Abihail was also a man’s name, 1 Chr. 5:14; Esther 2:15.

{the daughter of Eliab the son of Jesse} 1 Sam. 16:6; 1 Chr. 2:13.

Verse 19. {Which bare him children} Which has reference to Abihail, the second wife.

{Jeush, and Shamariah, and Zaham} We read nothing else of these three but this, that they were Rehoboam’s sons.

Verse 20. {And after her he took Maachah} This was his third wife.

{the daughter of Absalom} See 1 Kings 15:2.

{which bare him Abijah} Or, Abijam. This son succeeded his father Rehoboam in the throne, 1 Kings 15:1.

{and Attai, and Ziza, and Shelomith} Neither do we read any more of these three.

Verse 21. {And Rehoboam loved Maachah the daughter of Absalom} It may be her beauty or some other outward matter moved him so to dote on her. Absalom himself was very beautiful; and so was his daughter Tamar, and his sister Tamar also, 2 Sam. 13:1 and 14:25, 27. Certainly it was not piety nor any such endowment that moved him to love her; for she was a detestable idolater, 1 Kings 15:13.

{above all his wives and his concubines} That whereupon a man sets his heart uses to be preferred before all other things.

{for he took eighteen wives and threescore concubines} When reins are let loose to lust, it grows into excess. See 1 Kings 11:3.

{and he begat twenty and eight sons and threescore daughters} He might well have so many children of the multitude of wives and concubines he had.

Verse 22. {And Rehoboam made Abijah the son of Maachah the chief} The love that he bore to the mother above his other wives made him love her son above his other children.

{to be ruler among his brethren} He was not only preferred in dignity above them, but also had authority over them.

{for he thought to make him king} That authority before mentioned Rehoboam in his lifetime gave him, that he might be the better fitted to reign after him.

Verse 23. {And he dealt wisely} The prudence here intended was his disposing of his children in his lifetime.

{and dispersed of all his children throughout all the countries, etc.} See on v. 11. He might have two ends in thus dispersing his children: 1. to keep such subjects as yet stood with him from revolt; 2. to keep his children from falling out among themselves, Prov. 18:19. So did Abraham, Gen. 25:6, and Jehoshaphat, ch. 21:3.

{unto every fenced city} i.e., Those cities named, v. 6, etc., and others like them.

{and he gave them victual in abundance} See v. 11.

{and he desired} Heb. asked for. i.e., With desire he inquired after; or, sought to take.

{many wives} Heb. a multitude of wives. It is not expressed whether his desire of many wives were for himself or for his sons. The Hebrew word asked for implies that the many wives were for his sons. But it may be without restraint taken, that he sought many wives both for himself and for his sons.

CHAPTER 12

Verse 1. {And it came to pass} In this chapter is set down Rehoboam’s revolt from the Lord, and his return unto him.

{when Rehoboam had established the kingdom} He was overconfident in his power, and did not duly consider that it was the Lord that settled his kingdom, and gave him that peace that he had.

{and had strengthened himself} See ch. 11:17.

{he forsook the law of the LORD} Of forsaking the Lord, see 1 Kings 9:9. The Lord by his law declares his will unto us; and they who order not their life, especially their course of piety and divine service, according to the law of God, but follow either their own or other men’s inventions, forsake God’s law. See 1 Kings 9:9 and 18:18.

{and all Israel with him} By Israel are meant in this place no other than those who usually are intended under this title Judah; as 2 Chr. 15:15. They are here called Israel, not in opposition to Judah, as ch. 13:15, 16, but in relation to the common father of all the twelve tribes, which was Israel, Gen. 49:2, 28. This instance shows that subjects are prone to follow their sovereign, especially in evil courses.

Verse 2. {And it came to pass that in the fifth year of Rehoboam} Three years Rehoboam and his subjects walked in the way of David, ch. 11:17; in the fourth year they revolted from the law of the Lord, whereby they provoked his wrath against them. The Lord therefore stirred up the spirit of the king of Egypt against them, and he making preparations in that fourth year, in the fifth comes against Judah.

{Shishak king of Egypt came up against Jerusalem} See 1 Kings 14:25.

{because they had transgressed against the LORD} Judah’s particular transgressions are set down 1 Kings 14:22, 23, 34.

Verse 3. {With twelve hundred chariots} Of the use of chariots see 1 Chr. 18:4 and 1 Kings 9:19.

{and threescore thousand horsemen} These also are of great use in war, for in regard of the strength and swiftness of their horses they have a great advantage over footmen.

{and the people were without number that came with him out of Egypt} This innumerable company it may be were footmen of all sorts, and those out of all countries that came with him, or in particular those mentioned in the words following.

{the Lubims} These bordered on Egypt. They are joined with the Cushites, ch. 16:8; Nah. 3:9.

{the Sukkiims} So called because they dwelt in tents, as the notation of the word imports. They were also called Nomades. Some say they are they who are called Troglodytes, and supposed to be wild men living in caves.

{and the Ethiopians} Called Cushites. They used to gather together in great multitudes. See ch. 14:9; 2 Kings 19:9.

Verse 4. {And he took the fenced cities which pertained to Judah} Those mentioned ch. 11:5, 8, which stood in his way as he was marching to Jerusalem.

{and came to Jerusalem} With that great host v. 3.

Verse 5. {Then came Shemaiah the prophet} See 1 Kings 12:12.

{to Rehoboam, and to the princes of Judah} They all had sinned against the Lord, and therefore both the fault and judgment is declared to them all.

{that were gathered together to Jerusalem} Jerusalem was their strongest city, and they took it to be their safest refuge.

{because of Shishak} They gathered themselves together to consult and prepare as well as they could against the king of Egypt’s army that he had brought into the kingdom as far as Jerusalem.

{and said unto them, Thus saith the LORD} See 1 Kings 12:24.

{Ye have forsaken me} See v. 1.

{and therefore have I also left you in the hand of Shishak} Had God been with them, Shishak could no more have prevailed against Rehoboam than Zerah did against Asa, ch. 14:9. But the Lord leaving them, they soon fell into Shishak’s power. This shows how dangerous it is to forsake the Lord.

Verse 6. {Whereupon the princes of Israel} Israel is here taken as v. 1, and by princes of Israel are meant such as were within Rehoboam’s dominions.

{and the king humbled themselves} Whether this humiliation were hearty or no is questionable; for at the close of this story it is said of Rehoboam, that he did evil, because he prepared not his heart to seek the Lord, v. 14. Yet God might have respect to their outward humiliation, as he had to Ahab’s. See on 1 Kings 21:29.

{the LORD is righteous} Not only the upright and such as fear God may by judgments be brought to acknowledge God’s just and righteous proceeding with them, as Dan. 9:14, but also wicked ones, as Pharaoh Exod. 9:27. So as this acknowledgment is no infallible evidence of an entire respect to God, seeing judgments may outwardly work upon hypocrites and obstinate sinners.

Verse 7. {And when the LORD saw that they humbled themselves} The Lord takes notice both of men’s inward dispositions and also of their outward carriage.

{the word of the LORD came to Shemaiah} God uses his ministers to carry joyful tidings as well as doleful.

{saying, They have humbled themselves, therefore I will not destroy them} Humiliation for sin and acknowledgment of God’s just dealing is very prevalent with God to remove a judgment, ch. 33:12, or to prevent a judgment, Jonah 3:10, or to delay a judgment, ch. 32:26. Yea, external humiliation is of force to remove an outward judgment, Exod. 9:27, etc.; 1 Kings 21:29.

{but I will grant them some deliverance} Or, for a little while deliverance. The word translated a little while is the same that is used Ps. 2:12. This limitation of deliverance has relation to v. 8, where is implied that the land of Judah and the inhabitants thereof were in a kind of subjection to the king of Egypt.

{and my wrath shall not be poured out upon Jerusalem by the hand of Shishak} God would not suffer this enemy utterly to destroy Jerusalem, as he threatened Deut. 28:62, and executed ch. 36:17, etc. The metaphor of pouring out wrath is taken for the executing of full vengeance, no part thereof being kept in. The utter destruction of the Jews by the Babylonians is set forth under this phrase of pouring out God’s wrath, ch. 34:21, 25. So we read of pouring out of God’s fury, Ezek. 7:8, his indignation, Ezek. 21:31; the fury of his anger, Isa. 42:25, and his fierce anger, Lam. 4:11, and of pouring out a curse, Dan. 9:11. This is further set out by another metaphor, of a vial full of wrath. Such a vial is said to be poured out when there is nothing left in it. Commonly the dregs of liquor lie in the bottoms of vessels: therefore when they will show that all is poured out they use to say, the dregs are poured out. Thus mention is made of the dregs of the cup of God’s fury, Isa. 51:22. Here is implied that God would restrain his wrath, and not deal according to the uttermost extremity.

Verse 8. {Nevertheless they shall be his servants} i.e., The men of Judah shall be forced to yield fealty and tribute unto Shishak, and accept what conditions he shall put upon them.

{that they may know my service, and the service of the kingdoms of the countries} By that hard tax which the king of Egypt would lay upon them they might easily discern what difference there was betwixt serving God and serving enemies, Deut. 28:47, 48; Isa. 26:13. God blesses with all manner of blessing such as faithfully serve him, but enemies spoil and oppress whom they get under their subjection. By the kingdoms of the countries he means the heathenish nations, which had neither knowledge nor fear of God.

Verse 9. {So Shishak king of Egypt came up against Jerusalem} See v. 2.

{and took away the treasures of the house of the LORD} We are not to think that he had those vessels of gold and silver that were used in the house of the Lord, but rather such gold and silver and other precious things as were laid up for repairing the temple, or other sacred uses. Neither are we to think that Shishak came into God’s house to take these, but that laying a great sum of money upon the king and people of Judah, they were forced to take the treasures of the house of the Lord to make it up; which Shishak took and carried away. The like is noted of Hezekiah, 2 Kings 18:14, 15. Of the treasures of the house of God see 1 Chr. 26:28.

{and the treasures of the king’s house} That which is said of the treasures of the house of the Lord in the former note may be applied to the treasures of the king’s house also. Kings of Judah had their peculiar treasures; and these used to be rich ones, 2 Kings 16:8 and 18:15 and 20:13, 15. In this respect David says that of his own proper goods he gave towards the house of God. Those goods were laid up in his own treasury, and amounted even to many millions, 1 Chr. 29:4.

{he took all} The king of Egypt took of the king of Judah all that he gave him: and to satisfy him, the king of Judah gave him most if not all the treasures that were in his own and in the Lord’s house.

{he carried away also the shields of gold which Solomon had made} 1 Kings 10:16, 17. See 1 Kings 14:26.

Verse 10. {Instead of which king Rehoboam made shields of brass, etc.} Or, and king Rehoboam made in their stead brasen shields, 1 Kings 14:27.

Verse 11. {And when the king, etc.} See 1 Kings 14:28.

Verse 12. {And when he humbled himself} See v. 7.

{the wrath of the LORD turned from him} The Lord’s wrath was the cause of Shishak’s coming against him; and his departure was an evidence that the wrath of the Lord was turned from him.

{that he would not destroy him altogether} Heb. to consumption. Though the king of Egypt made great spoil in sundry cities of Judah, and had the treasures of the Lord’s house and the king’s house, yet Judah remained still to be a kingdom, and the king and people thereof abode still therein; which was not so in Zedekiah’s time, 2 Kings 25:21.

{and also in Judah things went well} Or, and yet in Judah there were good things. According to the first reading this may be the sense, Notwithstanding all the evil that Shishak had done, the state of Judah continued as before: they enjoyed their liberty of serving God, the benefit of their own laws, with peace and prosperity. According to the other reading this may be the sense, God’s ordinances were duly observed, judgment and justice was executed, and there were many of the princes and people in whom good things were found, as is said of Jeroboam’s son, 1 Kings 14:13. Besides, there was in Judah the law of God, the seals of his covenant, the ministry of his prophets, priests and Levites, ordinary and extraordinary sacrifices, and many persons that had not conformed to the sins of the kingdom: these and many other like were the good things in Judah.

Verse 13. {So king Rehoboam strengthened himself in Jerusalem} Though he were much weakened by the spoil which Shishak had made in his kingdom, yet by the Lord’s freeing of him from his enemy he recovered strength again, and repaired and fortified the cities of his kingdom, as ch. 11:5, 11, and thus he strengthened himself.

{and reigned} As king. He continued to be sovereign in his kingdom, notwithstanding his service to the king of Egypt, mentioned v. 8.

{for Rehoboam was one and forty years old when he began to reign} See 1 Kings 14:21.

Verse 14. {And he did evil} This may have reference both to the fourth and fifth years of his reign, after he was freed from Shishak. That which is here noted of the king of Judah is indefinitely applied to Judah, namely, to the princes and people thereof, 1 Kings 14:22.

{because he prepared not} Or, fixed not. Preparation is an especial means to bring a man on to that which is good, but want of it makes one run into evil: and a thorough settled resolution to do that which is good is a great preparation thereunto: but when such a resolution is wanting, evil will quickly creep on a man.

{his heart} The heart is the spring out of which flows both good and evil.

{to seek the LORD} See 1 Chr. 16:10 and 28:9.

Verse 15. {Now the acts of Rehoboam first and last} Such as were done in his first three good years, ch. 11:17, in his two next evil years, v. 1, 2, and in his other years following them. See ch. 9:29.

{are they not written in the book} Heb. words. See ch. 9:29.

{of Shemaiah the prophet} See 1 Kings 12:22.

{and of Iddo the seer} See ch. 9:29.

{concerning genealogies} Or, pedigrees, or, histories of kings and others who were famous in the church of God.

{And there were wars between Jeroboam and Rehoboam continually} See 1 Kings 14:30.

Verse 16. {And Rehoboam, etc.} See 1 Kings 2:10.

{and Abijah} Or, Abijam. See 1 Kings 14:31.

{reigned in his stead} Thus Rehoboam’s purpose and endeavor was accomplished, ch. 11:22.

CHAPTER 13

Verse 1. {Now in the eighteenth year of king Jeroboam} See 1 Kings 15:1.

{began Abijah to reign over Judah} In this chapter Abijah’s reign and his great success against Jeroboam is set down.

Verse 2. {He reigned three years in Jerusalem} See 1 Kings 15:2.

{his mother’s name also was Michaiah the daughter of Uriel of Gibeah} Or, his mother’s name was Maachah the daughter of Abishalom. See on 1 Kings 15:2.

{and there was war between Abijah and Jeroboam} Thus much is noted of his father Rehoboam and Jeroboam. See 1 Kings 14:30.

Verse 3. {And Abijah set} Heb. bound together. For by good order in an army particular soldiers and several companies are as it were bound together.

{the battle in array} Prepared his soldiers, and set them in good order, that they might be ready to fight with the enemy.

{with an army of valiant men of war} Not only the commanders but all the soldiers are comprised under the word army. This epithet valiant sets out the courage of their minds and strength of their bodies. This phrase men of war shows that they were exercised in military discipline.

{even four hundred thousand} This was a very great army, considered in itself. We count fifty thousand a royal army, but here were eight times so many. Yet this great army was but half so big as Jeroboam’s.

{chosen men} Not vagrants, or pressed in the street, but chosen for that purpose.

{Jeroboam also set the battle in array against him with eight hundred thousand chosen men} Jeroboam had two to one.

{being mighty men of valour} See 1 Chr. 5:24. These two armies, being all of the children of Israel, amounted to twelve hundred thousand, all valiant men. Had they been, as brethren, united, they had been the greatest host that we have read or heard of by express number to be assembled together in the field. See ch. 14:9. Indeed there is in David’s time mention made of fifteen hundred thousand, and threescore and three thousand that drew sword, besides Levi and Benjamin, which were not counted among them, 1 Chr. 21:5, 6, but these were not all drawn out into the field together. See ch. 17:14.

Verse 4. {And Abijah stood up} It is to be supposed, that while the armies were set one against the other, before the fight, Abijah desired and obtained a parley or treaty, and thereupon chose a fit place where he might best be heard. It was ever usual with prudent commanders before the battle to desire a treaty, thereby to show the justness of their cause, and persuade the enemy to desist, if it might be. This was enjoined by the law, Deut. 20:10. So did Jephthah, Judg. 11:12, and so did Abijah here.

{upon mount Zemaraim, which is in mount Ephraim} A city of this name was in Benjamin, Josh. 18:22. The city and mount might both border on Mount Ephraim, by the outcoasts of Benjamin. Some conceive the name to be taken from Zemari, Gen. 10:18.

{and said, Hear me thou Jeroboam, and all Israel} He directs his speech, as to Jeroboam, who had the chief command of the army, so to other commanders under him, who questionless were now upon the foresaid desire of treaty assembled together to hear what Abijah would say. And these especially are comprised under that phrase all Israel. Yet withal it was Abijah’s desire that as many of the ordinary officers and soldiers as could might hear his voice, as Rabshakeh, 2 Kings 18:28.

Verse 5. {Ought you not to know} So clear was the case he propounded as he supposed they could not be ignorant thereof; at least they might and ought to have known it.

{that the LORD God of Israel} See 1 Kings 8:15. He uses this phrase to show that the Lord was not only the God of Judah, but of all the twelve tribes; and to move them the rather to observe that which their God had covenanted.

{gave the kingdom over Israel to David for ever} Under this word David, David himself and his posterity is comprised. See 2 Sam. 7:12, 13, 16.

{even to him and to his sons by a covenant of salt} By this metaphor of salt a perpetuity is set forth. For salt makes things last. In this respect Lot’s wife was turned into a pillar of salt, Gen. 19:26, that she might remain a perpetual spectacle. The covenant therefore here is declared to be a perpetual covenant, not to be abrogated or nulled. In this respect these two phrases a covenant of salt and for ever are joined together, Num. 18:19. Some take this metaphor to be used in relation to their manner of making their covenant, with a sacrifice, on which salt was always sprinkled, Lev. 2:13. And thereby is implied that this was a most solemn covenant, not to be violated. Both senses tend to the same purpose.

Verse 6. {Yet Jeroboam the son of Nebat} See 1 Kings 11:26.

{the servant of Solomon} This title is here used to aggravate Jeroboam’s rebellion, in that being a servant he would presume to usurp his master’s throne.

{the son of David} This shows the right that Solomon and his son had to the kingdom by reason of the forementioned covenant v. 5.

{is risen up} This also implies an usurpation above that which was meet.

{and hath rebelled} Notwithstanding God foretold that Jeroboam should be king, 1 Kings 11:35, and the people chose him, 1 Kings 12:20. Yet he came to the kingdom with a proud, aspiring, rebellious disposition. It is therefore said that he lift up his hand against the king, 1 Kings 11:26.

{against his lord} He rebelled both against Solomon, whose peculiar servant he was, 1 Kings 11:26, and also against Rehoboam, whose subject he was, 1 Kings 12:16, etc.

Verse 7. {And there are gathered unto him vain men} i.e., inconstant, rash and heady, not well understanding what they did.

{the children of Belial} See 1 Kings 21:10. Certainly they were such men as put on Jeroboam to do what he did; and in that particular act of setting him up to be king, they showed themselves to be such men. But they among the ten tribes which set their hearts to seek the Lord would not consent thereto, ch. 11:16.

{and have strengthened themselves} By mutual consent and joint conspiracy, and also by building cities and castles of defense, 1 Kings 12:20, 25.

{against Rehoboam the son of Solomon} This is said to show the right that Rehoboam had to the kingdom, and to aggravate their rebellion. In this respect Solomon is styled the son of David, v. 6.

{when Rehoboam was young} Not in age, (for he was one and forty years old when he came to the crown, ch. 12:13) but in understanding and discretion, 1 Cor. 12:20. He was as a young man that wanted experience, and in that respect foolish. Thus is this word taken, Eccles. 10:16; Isa. 3:4. See Eccles. 4:13. Or he may be called young in regard of his breeding: he was trained up in a delicate manner under a prince of peace, and had no experience of war, nor was exercised in military discipline: and in this respect he was as a young tree that might easily be plucked up. He was no old beaten soldier, but a young and fresh one.

{and tenderhearted} i.e., soon daunted. This is opposed to courage and magnanimity. He wanted stoutness of spirit.

{and could not withstand them} This is added as the effect of his folly and fearfulness. Besides it implies that the conspiracy made against him was very great.

Verse 8. {And now ye think} Heb. speak, or, say. They did speak in themselves, and this is to think. See 1 Kings 5:5 and Gen. 20:11.

{to withstand the kingdom} Heb. to strengthen yourselves in the face of the kingdom. i.e., with a strong and mighty power to oppose it.

{of the LORD} Why the kingdom of Judah was called the kingdom of the Lord, see ch. 9:8; 1 Chr. 28:5. This epithet is here added to aggravate Jeroboam’s folly in opposing against that which was the Lord’s. See Acts 5:39.

{in the hand of the sons of David} For God had given the kingdom unto them. See 1 Chr. 17:14 and 28:4, etc.

{and ye be a great multitude} They were ten tribes to two, and their army as big again as Abijah’s, v. 3. This he alleges as the ground of their confidence, but a vain ground. See Isa. 30:1, 2, 3 and 31:1, 2, 3.

{and there are with you golden calves} This also is mentioned as another ground of their confidence, but to aggravate their folly therein. For what help could calves, without life, made of metals, afford them? Some conceive they brought the golden calves with them into the camp, because it is said, there are with you. So did the Israelites in superstition carry the ark into the camp, 1 Sam. 4:5, and the Philistines their gods, 1 Chr. 14:12.

{which Jeroboam made you for gods} 1 Kings 12:28. This is a greater aggravation of their folly, in that they placed confidence in such things as a mortal man had made to be gods.

Verse 9. {Have you not cast out the priests of the LORD} Ch. 11:13, 14. They did not only trust to false gods, but also rejected the true God, in his ministers and priests, by casting them out.

{the sons of Aaron} This has reference to God’s choosing them only to be his priests, Exod. 29:9; Num. 3:10, and is here alleged in opposition to Jeroboam’s practice, who chose any sorts of persons to be priests, 1 Kings 12:31 and 13:33.

{and the Levites} These also were ministers of the Lord, though under the priests, Num. 3:9, 12. And by adding these he discovers the extent of Jeroboam’s impiety. It extended against all the ministers of God.

{and have made you priests after the manner of the nations of other lands} Not after God’s prescript, according to which none but Aaron’s seed should be priests; but as other nations that knew not God, nor had the light of his word for their guide. These had no stock or family or succession of men, from fathers to sons, to be priests; neither had the Israelites any, but chose whom they pleased.

{so that whosoever cometh to consecrate himself} Heb. to fill his hand. See 1 Kings 13:33.

{with a young bullock} This was enjoined under the law for the manner of consecrating a true priest, Exod. 29:1. Hypocrites can observe some outward rites prescribed by God.

{and seven rams} The law required but two rams at the most, Exod. 29:1, 19. But idolaters and hypocrites in external rites oft exceed God’s prescript, Num. 23:1; Mic. 6:7; Mark 7:4.

Verse 10. {But as for us, the LORD is our God} Heb. and we, the Lord our God. The sense of the Hebraism is well expressed in our translation. This is to be taken of their outward profession of the true God. For Abijah’s heart was not upright, 1 Kings 15:3.

{and we have not forsaken him} As the ten tribes did, in forbearing to go to the temple, and setting up the calves for their gods, 1 Kings 12:28, 29, 30.

{and the priests which minister unto the LORD are the sons of Aaron} This was according to God’s word, and contrary to the Israelites’ practice, v. 9.

{and the Levites wait upon their business} They observe those courses and do those services which in special belong to them.

Verse 11. {And they burn unto the LORD} To the honor of God, to do that service to him which he has appointed, to make atonement with him, and to seek his favor.

{every morning and every evening} Heb. morning and morning, evening and evening. This has relation to Exod. 29:41, 42.

{burnt sacrifices} One in the morning, and another in the evening, Exod. 29:39. These were constantly offered up. There were also other sacrifices upon occasion offered up mornings and evenings, Num. 28:10, 15, 23, 24.

{and sweet incense} See ch. 2:4; 1 Kings 9:25.

{the shewbread also set they in order upon the pure table} Of this also see ch. 2:4. The table was covered with gold, and consecrated for that purpose, and in that respect called pure.

{and the candlestick of gold} This and the other phrase may have relation to the tabernacle, wherein was but one table, and one candlestick, Exod. 25:23, 31. Or by a synecdoche the singular number may be used for the plural. For there were ten tables and ten candlesticks in the temple, ch. 4:7, 8.

{with the lamps thereof, to burn every evening} See ch. 4:20; Lev. 24:3. Evening is here synecdochically put for morning and evening.

{for we keep the charge of the LORD our God} We observe those ordinances which the Lord has prescribed and given us in charge.

{but ye have forsaken him} See ch. 12:5.

Verse 12. {And behold, God himself is with us} See 1 Kings 8:57. He produces this as the ground of their confidence: and it is a sure ground, Rom. 8:31.

{for our captain} Herein he may have relation to the Lord’s appearing unto Joshua, Josh. 5:13, 14. And he implies that the Lord would go before them, and fight for them; and in that respect they might have assurance of victory.

{and his priests with sounding trumpets to cry alarm against you} This has express relation to an ordinance which God made for his people when they went out to battle, and to his promise thereupon, Num. 10:9 and 13:6.

{O children of Israel} This title Abijah gives to his enemies by way of insinuation, to put them in mind of the mutual brotherhood betwixt the two parties: they were all children of the same father. Such an argument used Abraham, Gen. 13:8.

{fight ye not against the LORD} A strong motive to stir them up to desist: for who ever prevailed against the Lord? See 2 Kings 19:22.

{God of your fathers} See ch. 11:16.

{for you shall not prosper} Hereby he shows that they who are against the Lord cannot look for any good success, Job 9:4. This oration which Abijah made is a very pithy one, every sentence comprising a strong argument to dissuade Jeroboam and such as took part with him from fighting against the men of Judah. All the arguments may be drawn to two heads; 1. the dishonor that Jeroboam’s party had done to God; 2. the honor which the men of Judah had done to him.

Verse 13. {But Jeroboam caused an ambushment} While Abijah was dealing fairly and friendly with Jeroboam, Jeroboam deals treacherously with him, and takes advantage from his treating to surprise him at unawares. The Hebrew word translated ambushment is put for a lurking place, Ps. 10:8. Our English word ambushment implies a lying in wait, or a sudden and unexpected coming upon men. See Josh. 8:2, etc.; Judg. 20:33, 34.

{to come about behind them} This implies a secret conveying of the stratagem.

{so they were before Judah} The main battalia of the Israelites stood face to face before the men of Judah.

{and the ambushment was behind them} Such as lay in wait to fall upon the rear while the other were in fight.

Verse 14. {And when Judah looked back, behold, the battle was before and behind them} They were compassed about by the multitude of their enemies, and that unawares; for they saw not them that were behind them till they looked back.

{and they cried unto the LORD} Some understand this of an outward clamor and great shout which the men of Judah gave as it were with one voice to affright the enemy. We read of the like done 1 Sam. 4:5. But this is afterwards noted to be done by them, v. 15. Others understand a strong fervency in prayer to the Lord for succor in that dangerous case. Thus is this phrase used ch. 14:11; Exod. 14:15; 1 Kings 22:32.

{and the priests sounded with the trumpets} To strengthen their faith in the Lord’s promise, Num. 10:9, and to encourage the soldiers.

Verse 15. {Then the men of Judah gave shout} The whole army together hollowed out aloud, and made a great acclamation.

{and as the men of Judah shouted} Questionless their hearts were lift up to God together with their loud voice.

{it came to pass that God smote Jeroboam} This word smote is oft put for slew, 1 Kings 15:29; 2 Kings 3:24 and ch. 9:24. But as it has relation to Jeroboam, it implies only an affrighting of him, so as to make him flee.

{and all Israel} i.e., the army of the Israelites gathered together in the field. They were affrighted as well as their king, and overthrown.

{before Abijah and Judah} Abijah and his army, here called Judah, might pursue the Israelites, but it was God that affrighted them and made them flee.

Verse 16. {And the children of Israel fled before Judah, etc.} This is an exposition of what went before.

Verse 17. {So there fell down slain of Israel five hundred thousand} So as the men of Judah slew more than every one his man. See v. 3.

{chosen men} See v. 3. As the number, so the quality of those that were slain much amplifies the victory.

Verse 18. {Thus the children of Israel were brought under at that time} He says at that time, because they gathered strength afterwards, so as they maintained war against Asa, 1 Kings 15:16.

{and the children of Judah prevailed, because they relied upon the LORD} God fails not those who trust in him.

{God of their fathers} See ch. 11:16.

Verse 19. {And Abijah pursued after Jeroboam, and took cities from him} This was a point of wisdom, to follow the advantage he had gotten, and having slain many of them that stood against him, and put others to flight, to surprise their cities. See Josh. 10:19.

{Bethel} There was one of the golden calves set up, 1 Kings 12:29.

{with the towns thereof} Bethel was a fair city, and such used to have towns belonging to them. See 1 Chr. 2:23 and 7:28.

{and Jeshanah, etc.} This city was not far from Bethel.

{and Ephrain, etc.} Called Ophrah, Josh. 18:13. It was in Benjamin. Some take it to be that place whereof mention is made John 11:54.

Verse 20. {Neither did Jeroboam recover strength, etc.} See on v. 18.

{and the LORD struck him, and he died} i.e., Jeroboam. Though he lived a year or two after Abijah, 1 Kings 15:9, yet his death is here set down, to conclude his story. This phrase, the Lord struck him, implies that he died by a special hand of God, not by an ordinary death, as 1 Sam. 25:38; Ezek. 24:16.

Verse 21. {But Abijah waxed mighty} The rather by reason of that great conquest he got over Jeroboam.

{and married fourteen wives} This is not to be restrained to the time after he got that victory, nor to the time of his reign (for he reigned but three years, v. 2) but to be extended to the whole time of his life wherein he was marriageable. For he married some of these wives, if not all of them, in his father’s days.

{and begat twenty and two sons, and sixteen daughters} See ch. 11:21.

Verse 22. {And the rest of the acts of Abijah} See 1 Kings 11:41.

{and his ways} Or course of life.

{and his sayings} This may have reference to his oration v. 5, etc. Or it may be he uttered many sentences that were thought worthy the registering, as his grandfather’s proverbs were, 1 Kings 4:31, 33 and 11:41.

{are written in the story} Or commentary, or chronicle.

{of the prophet Iddo} See ch. 12:15.

CHAPTER 14

Verse 1. {So Abijah slept with his fathers, etc.} See 1 Kings 2:10.

{And Asa his son reigned in his stead} 1 Kings 15:8, etc. Asa was the third king of Judah after the division. His history is recorded in this and the two next chapters. In this two things are noted; 1. the prosperous continuing of his reign ten years, to v. 9. 2. a memorable victory against a mighty enemy, v. 9, etc.

{in his days the land was quiet} Free from outward invasions, and inward insurrections.

{ten years} From hence it may be inferred that after ten years there were open wars between him and his enemies. It is not expressed what enemies troubled the land before the Cushites, v. 9. Yet this limitation of peace to ten years implies there was some other enemy that disquieted them: for it may be gathered from that which is noted of their offering unto the Lord of the spoil they had taken from their enemies in the fifteenth year of Asa, ch. 15:10, 11, that the Cushites were overthrown in that year. There might before that be war betwixt Judah and Israel, or betwixt Judah and other nations. Whereas it is said 1 Kings 15:16, there was war betwixt Asa and Baasha all their days, it is to be taken of the skirmishes on the borders of the kingdoms, as 1 Kings 14:30.

Verse 2. {And Asa did that which was good, etc.} See 1 Kings 15:11.

Verse 3. {For he took away the altars of the strange gods} Such haply as remained in the cities which his father took from Jeroboam, ch. 13:19. This was according to the law, Deut. 7:5.

{and the high places} i.e., idolatrous high places. For others were not put down. See 1 Kings 15:14. Of high places see 1 Kings 3:4.

{and brake down the images} Heb. statues. See 1 Kings 14:23.

{and cut down the groves} See 1 Kings 16:33.

Verse 4. {And commanded Judah} Heb. said to Judah. The matter being about religion, he lays a command upon his subjects, 2 Kings 10:26.

{to seek the LORD} See 1 Chr. 16:10.

{God of their fathers} See ch. 11:16; 1 Chr. 29:18, 20.

{and to do the law and the commandment} See 1 Kings 2:2.

Verse 5. {Also he took away out of all the cities of Judah} This implies that the reformation v. 3 was of cities of Israel.

{the high places} See v. 3.

{and the images} Heb. sun-images. Some conceive these were made in the likeness of an orb or round compass with rays about it, to represent the sun, which some accounted to be a god. Others say they were made in the shape of a man with rays about his head, to represent the sun, as before. From the word חמן Chaman it is inferred that it was an image of Jupiter Hammon. It is used in the plural number; as ch. 34:4, 7; Lev. 26; Isa. 17:8 and 27:9; Ezek. 6:4, 6. By this it appears how the people of God followed the fashions of the heathen.

{and the kingdom was quiet} This was the fruit of establishing true religion. It may be some suggested unto Asa that the destroying of those things which his predecessors had set up would cause tumults and wars: but contrary to that conceit it is here said, the kingdom was quiet.

{before him} He living and seeing it.

Verse 6. {And he built} i.e., repaired. See ch. 11:6.

{fenced cities} Heb. cities of fence. Such as are set down ch. 11:6, etc.

{in Judah} And Benjamin.

{for the land had rest} See v. 1. He made the right use of his peace, preparing against future danger.

{and he had no war in those years} This shows in what respect the land is said to have rest.

{because the LORD had given him rest} The peace which kingdoms enjoy is from the Lord, Ps. 46:9.

Verse 7. {Therefore he said unto Judah} He stirs up his subjects to do what he thought meet to be done.

{Let us build these cities} These have reference to cities then standing; so as building must be taken for repairing and fortifying.

{and make about them walls} Being unwalled before, and so open to enemies, for their safety he compasses them about with walls.

{and towers} Towers used to be in the walls of cities, to set watchmen thereon to descry dangers. See 2 Kings 19:17. They used also therein to put warlike ammunition to keep off and annoy enemies.

{gates and bars} Gates were for passage, and to shut upon all occasions of fear. Bars kept the gates being shut so fast as they could not easily be broken open.

{while the land is yet before us} While it is quiet under our government, not surprised or disturbed by enemies, but possessed by ourselves in peace.

{because we have sought the LORD our God} Prudently and piously he ascribes to God the peace they had.

{we have sought him, and he hath given us rest} The assurance of what he said before, and his zealous desire of giving all glory to God, makes him repeat the same again.

{on every side} In every part of the land, from all sorts of enemies.

{so they built and prospered} With good success they accomplished what they undertook. See 1 Chr. 22:11.

Verse 8. {And Asa had an army of men} Ready prepared on all occasions to be used.

{that bare targets and spears, etc.} These two particulars are synecdochically put for all kind of armor and weapons, offensive and defensive, as ch. 11:12.

{that bare shields} Of the difference between targets and shields see 1 Kings 10:16, 17.

{and drew bows, etc.} Heb. which trod the bow. See 1 Chr. 8:40.

{two hundred and fourscore thousand} There were as many out of Benjamin as out of Judah within twenty thousand.

{all these were mighty men of valour} See ch. 13:3.

Verse 9. {And there came out against them} The cause of this invasion is not set down. Some suppose it was Asa’s denying to yield that homage and tribute to the king of Egypt which his grandfather covenanted. See ch. 12:8.

{Zerah the Ethiopian} Or, Cushite. This Zerah was king of the Cushites, who bordered upon Egypt. And either he was at that time also king of the Egyptians, or so favored them as to undertake their quarrel.

{with an host of a thousand thousand} This is the greatest army we read of in Scripture. See ch. 13:3. They had questionless auxiliaries out of other nations, as the Lubims, ch. 16:8, and it may be also the Philistines. See v. 14.

{and three hundred chariots} Some here supply a thousand, q.d., three hundred thousand chariots, because they are said to have had very many chariots and horsemen, ch. 16:8.

{and came to Mareshah} A city in Judah, Josh. 15:44. See ch. 11:8; 1 Chr. 4:21. The enemy came to the very land of Judah.

Verse 10. {And Asa went out against him} Prudently did Asa go out to the confines of his own country, to prevent the plundering and spoiling of his subjects.

{and they set the battle in array} i.e., the men of Judah. See ch. 13:3.

{in the valley of Zephathah} See Judg. 1:17. It is supposed this valley was sufficient for Asa’s army, but so set with banks and hills on each side as the enemy with his exceeding great number could not compass him in. Great advantage may be gotten by a fit place to pitch an army in.

{at Mareshah} See v. 9.

Verse 11. {And Asa cried unto the LORD} See ch. 13:14.

{his God} This relation was the ground of his fervency.

{and said, LORD} He directs his prayer as it were face to face to God, which implies an holy familiarity with him.

{it is nothing with thee to help, whether with many, or with them that have no power} Heb. it is not with thee to help betwixt the mighty and him that hath no power. i.e., There is no difference with God, but to him it is all one to help those that are many in multitude and every way well furnished, and to help such as are but few and weak. God is able to strengthen the weak, and to give victory to a small army, as well as to a great one. See 1 Sam. 14:6.

{help us} Upon the forementioned ground he craves God’s succor.

{O LORD our God} He mentions this relation to strengthen his faith.

{for we rest on thee} God uses not to fail those that place their whole trust in him: this therefore Asa here pleads. See ch. 16:8.

{and in thy name} Some hence gather that God being consulted did encourage Asa and the men of Judah to go against that great army, as in a like case he encouraged David, 1 Chr. 14:10. This phrase in thy name further implies that they went forth for God’s glory, calling upon him, and trusting in his aid, as 1 Sam. 17:45. See 2 Kings 2:24.

{we go against this multitude} Faith in God encourages against the greatest armies.

{O LORD thou art our God} His faith rises from degree to degree. First he used this title Lord; then, with addition of a particular relation, O Lord our God; lastly, with a confident asseveration of the same, O Lord thou art our God. See 1 Chr. 17:27.

{let not man prevail against thee} The word translated man signifies a mortal, weak, miserable man. Thus he speaks to strengthen his own faith and the faith of his army against the enemy, and withal to imply that it would be a dishonor to God for such an one to prevail.

Verse 12. {So the LORD smote the Ethiopians before Asa and before Judah} As he smote Jeroboam and all Israel, ch. 13:15.

{and the Ethiopians fled} They who are affrighted by God cannot stand. See ch. 13:16.

Verse 13. {And Asa and the people that were with him} i.e., his army.

{pursued them} See ch. 13:19.

{unto Gerar} A city of the Philistines, Gen. 20:1.

{and the Ethiopians were overthrown, that they could not recover themselves} Heb. there was no reviving to them. So many were slain, and the rest so routed, as they could not rally again nor make a head to stand against their enemies.

{for they were destroyed} Heb. broken. They came in a great body with all their forces united, but they were as it were pulled asunder limb from limb.

{before the LORD} God was with the men of Judah for their captain, as ch. 13:12, and in that respect the Ethiopians were destroyed before him.

{and before his host} Being God’s people, and going out in God’s name, v. 11, they are counted God’s host.

{and they carried away very much spoil} i.e., Asa and his people. Their enemies brought much treasure with them, as Jehoshaphat’s did, 2 Chr. 20:25, but they were forced to leave it behind them, so as the men of Judah took it away.

Verse 14. {And they smote all the cities round about Gerar} It is very probable that the men of Gerar and the Philistines round about aided the Ethiopians; and so Judah might well account them their enemies, and deal with their cities accordingly. By smiting the cities is meant a destruction of their inhabitants.

{for the fear of the LORD came upon them} i.e., a great terror which the Lord cast into their minds, wherewith they were exceedingly affrighted, so as they durst no longer stand against the men of Judah. So ch. 17:10 and 20:29; Gen. 35:5.

{and they spoiled all the cities} Took what was worth carrying away.

{for there was exceeding much spoil in them} It is probable that the Ethiopians laid up their treasures in Gerar and the cities thereabouts: and so the goods that the Philistines themselves had in their cities, and that which the Ethiopians brought thither, must needs afford very much spoil to the conqueror.

Verse 15. {They smote also the tents of cattle} The Arabians bordered on the Philistines, and so might be moved to join with them in aiding the Ethiopians. They dwelt in tents, which they might remove from place to place, and find out good pasture for their cattle whereof they had great store: for they lived upon breeding and fattening cattle. See 1 Chr. 4:41. These affording aid to Judah’s enemies, Judah had just cause to spoil their tents, and take away their cattle.

{and carried away sheep and camels in abundance} Under these two kinds all other cattle that use to be kept on pasture are comprised, as oxen, kine, calves, goats, kids, etc.

{and returned to Jerusalem} There to divide the spoil, and to render praise to God. See ch. 20:27.

CHAPTER 15

Verse 1. {And the Spirit of God came upon Azariah} This phrase is used of such as have some extraordinary inspiration, revelation, gift or grace conferred upon them, and that for some special employment: and it is oft spoken of wicked men and hypocrites as well as of pious men. See Num. 24:2; 1 Sam. 10:10; Judg. 14:6, 19. See ch. 20:14; ch. 24:20.

{the son of Oded} See v. 8 and ch. 9:29.

Verse 2. {And he went out to meet Asa} Heb. before Asa. As Asa was coming to Jerusalem, ch. 14:15, with a great assembly of his subjects, this prophet came before his face, and thereupon may well be said to meet him.

{and said unto him} God having given a great evidence of his fatherly care over Judah, not only by long peace, ch. 14:1, but also by a great victory, ch. 4:12, a prophet by divine inspiration stirs them up to make a right use of those mercies by cleaving to the Lord, and renewing their covenant with him.

{Hear ye me} By this preface he stirs up their attention to what he should say.

{Asa, and all Judah and Benjamin} This phrase implies that there was a very great assembly, partly of those who returned from the victory, and partly of those who went out to congratulate them. The prophet speaks to them all.

{the LORD is with you} Present among you, to take care of you, to provide for you, to protect you, and every way to do you good. See v. 9; ch. 13:12 and 32:8 and 36:23; 1 Kings 8:57; 1 Chr. 22:18.

{while you be with him} While you carry yourselves as in his presence, fear him, serve him, trust in him.

{and if ye seek him, he will be found of you} See v. 15 and 1 Chr. 28:9.

{but if ye forsake him} See 1 Chr. 28:9.

{he will forsake you} See 2 Kings 21:14.

Verse 3. {Now for a long season} This has reference to the ten tribes’ first revolt from the house of David, and from the house of God and all his ordinances. And compare ch. 12:13 and 13:2 and 14:1, and you find thirty years from the division till this time.

{Israel} the ten tribes that revolted, 1 Kings 12:16.

{hath been without the true God} They set up idols instead of the true God, 1 Kings 12:28. See Judg. 5:8.

{and without a teaching priest} The sons of Aaron, who were the only true priests, were so trained up in the law of God as they could well teach and instruct the people therein. But these were cast off by the ten tribes, ch. 11:14, and in their stead they chose the meanest of the people, very ignaros, 1 Kings 12:31 and 13:33.

{and without law} They also cast out the Levites that should have instructed them in the law, ch. 11:14, neither regarded they any of the ordinances of the law.

Verse 4. {But when they in their trouble did turn unto the LORD} We do not read that the Israelites after their revolt did ever turn unto the Lord: but this is here to be taken by way of supposition, If they had turned, as Deut. 4:29, or it must be referred to the times before their apostasy. In the book of the Judges we have many instances of Israel’s turning to the Lord in their trouble, Judg. 3:9, 15 and 10:10, 16; 1 Sam. 7:4, etc.

{God of Israel} See 1 Kings 8:15.

{and sought him, he was found of them} See v. 2.

Verse 5. {And in those times there was no peace} For besides the war that the ten tribes had with other nations there was war betwixt Jeroboam and Rehoboam all their days, 1 Kings 14:30, so also betwixt Jeroboam and Abijah, ch. 13:2, etc., and betwixt Asa and Baasha, 2 Kings 15:16. See Judg. 5:6, 7.

{to him that went out, nor to him that came in} Which way soever a man went, either abroad or homewards, he was in great danger, and subject to many troubles.

{but great vexations were upon all the inhabitants of the countries} Many troubles befell the Israelites wheresoever they were in any of their tribes, and those such as much vexed and perplexed their spirits.

Verse 6. {And nation was destroyed} Heb. beaten to pieces. For in wars and all manner of dissensions men do what they can to pull one another in pieces.

{of nation} Nation is put for kingdom; kingdom did rise against kingdom. Israel rose against Judah in Rehoboam’s time, ch. 10:16, and Judah against Israel in Abijah’s time, ch. 13:2, etc. Besides foreign enemies might annoy them.

{and city of city} When there was no general war against the nation, the bordering cities of each nation annoyed one another.

{for God did vex them with all adversity} God is the principal author of judgments, though men be the instruments, Isa. 10:5, 6; Amos 3:6.

Verse 7. {Be ye strong therefore} Judgments on those that forsake the Lord should move us to be courageous in removing corruptions, and renewing our covenant with God. See of this phrase be ye strong 1 Chr. 22:13.

{and let not your hands be weak} The hands are the chief instruments whereby men do this or that; and if they be weak, nothing can be well done. But this is metaphorically to be taken and applied to the mind. Hereby the prophet dehorts them from being fearful, or negligent, or too much dejected, 2 Sam. 4:1; Heb. 12:12.

{for your work shall be rewarded} It is a great encouragement to stir up a man’s spirit and make him diligent, to know that his labor shall not be lost, 1 Cor. 15:58. The reward here promised is not upon desert or merit, but upon God’s free grace and mercy.

Verse 8. {And when Asa heard these words} It appears he diligently heeded them, in that he was careful to make a right use of them.

{and the prophecy of Oded the prophet} This questionless has reference to the prophecy immediately going before. Indeed it is v. 1 that Azariah the son of Oded was the man who uttered that prophecy. But he might have two names, Azariah and Oded. The same name might be given to the father and the son, and both called Oded. See the like 1 Chr. 18:16. Or some former prophecy might be uttered by Oded the father, and this have relation thereunto. Or it may refer to Ahijah’s prophecy, 1 Kings 14:10, etc., which Oded wrote and put into the Chronicles; in which respect it may be called the prophecy of Oded.

{he took courage} He gathered his spirits together, and laid aside all fear of danger that might follow upon reformation.

{and put away the abominable idols} Heb. abominations. We read of great reformation before made by Asa, ch. 14:3, 4, 5. But it appears by this, that all abominations were not taken away. He now searched more narrowly from house to house, and redressed many things that lay hid before. So did Jacob, Gen. 35:2, 3, 5. Of abominations see 1 Kings 11:5; 2 Kings 23:24.

{out of all the land of Judah and Benjamin} Of these he had an especial care, because they had never revolted.

{and out of the cities which he had taken from mount Ephraim} i.e., the cities which his father took, ch. 13:19 and 17:2, or other cities which himself had taken.

{and renewed the altar of the LORD} i.e., the great brazen altar in the priests’ court; whereon fire being kept continually, Lev. 6:12, and every day sacrifices offered, could not but in time decay, and need reparation. Asa therefore renewing his covenant with God solemnly, and intending to offer a great sacrifice, v. 11, repaired and beautified that altar. And herein he showed a mind seasoned with piety and inflamed with zeal.

{that was before the porch of the LORD} See ch. 8:12; 1 Kings 8:22.

Verse 9. {And he gathered all Judah and Benjamin} Besides those comprised under this phrase v. 2, he sent up and down throughout these two tribes to assemble his subjects unto that solemn covenant which he intended, v. 12.

{and the strangers with them} Such of the ten tribes as were in Judah after the revolt were counted strangers: for they separated themselves from the house of David and kingdom of Judah, yea, they forsook the true religion, and served idols, and subjected themselves to other kings and other laws. See ch. 30:25.

{out of Ephraim and Manasseh} Under these two tribes are comprised the other tribes that revolted.

{and out of Simeon} The greater part of Simeon was within the compass of Judah, Josh. 19, and held with the house of David. See 1 Kings 11:13. But that part which bordered on Israel revolted with the rest. Of these there came many, and joined themselves to Judah, and these are here called strangers out of Simeon.

{for they fell to him out of Israel in abundance} They voluntarily left their own habitations, and came to Judah, as others before them had done at the first revolt, ch. 11:16.

{when they saw that the LORD his God was with him} They saw this by the continuing of the kingdom of Judah in David’s line, by the great victory his father had got over the Israelites, ch. 13:17, and by that which himself had got over the Ethiopians, and by that long peace he had enjoyed; hereby they knew that the true God whom he worshiped did prosper and bless him. On the other side they observed how Jeroboam, that forsook the Lord, never prospered, but that he and his whole posterity was at this time clean rooted out. This reason shows that they were not forced to come to Judah, but that piety and the fear of God brought them.

Verse 10. {So they gathered themselves together at Jerusalem} i.e., those mentioned v. 9. The king having sent for them, they readily came, and assembled together at the great city where the temple was.

{in the third month} Answering in part to our May, and in part to June. In it the great feast of weeks, commonly called Pentecost, was celebrated, wherein all the males were to appear before the Lord, Exod. 23:14, 16; Deut. 16:16. This moved the king the rather to send for them, and them to come to Jerusalem.

{in the fifteenth year of the reign of Asa} This was anon after the great victory over the Ethiopians. So as they came long after those ten years mentioned ch. 14:1.

Verse 11. {And they offered unto the LORD the same time} Heb. in that day. Whereon they were assembled together, the day of Pentecost.

{of the spoil which they had brought} There was a law, that when God’s people had obtained a victory over their enemies, part of the spoil should be given to the Lord for offerings, Num. 31:28, etc. See 1 Chr. 26:27, 28. Saul makes this a pretense of his keeping the cattle which he brought from the Amalekites, 1 Sam. 15:15.

{seven hundred oxen, and seven thousand sheep} This considered in itself was a very great offering, but a very small one, if compared unto that 1 Kings 8:63. This gave great evidence of their pious and zealous and thankful spirits.

Verse 12. {And they entered into a covenant} To bind themselves more firmly to a due serving of the Lord. See 2 Kings 11:4.

{to seek the LORD} To call upon his name, to worship and serve him, to depend on him, to cleave close unto him. All duties of piety are comprised under this phrase. See 1 Chr. 16:10; Isa. 55:6.

{God of their fathers} See ch. 11:16.

{with all their heart, and with all their soul} See 1 Kings 2:4.

Verse 13. {That whosoever would not seek} See v. 12.

{the LORD God of Israel} See 1 Kings 8:15.

{should be put to death} This is not to be taken of every failing in that duty of seeking the Lord, but of an obstinate refusal to be subject to him, and of seeking to other gods. This was according to the law, Deut. 13:9.

{whether small or great, whether man or woman} There must be no partiality in executing judgment, Deut. 13:6 and 33:9, nor respect of persons in his cause who respects no person, Deut. 10:7.

Verse 14. {And they sware unto the LORD} To make the covenant more inviolable on their part. For an oath is a curb to conscience. This oath was an imprecation against themselves if they should break the covenant, as Neh. 5:13. The Jews were wont, when they made a solemn covenant, to cut a beast in sunder, and one part being laid on one side and the other on the other, to pass betwixt those parts; implying thereby that they desired to be dealt with as that beast was if they did not keep their covenant. See Gen. 15:10; Jer. 34:18.

{with a loud voice} Not whisperingly, as if they feared, or were ashamed of the matter, and would not have others to know it; but audibly and boldly, so as they would have all to take notice of it.

{and with shouting} This was a loud joining of their voices together, which soldiers use in war to affright their enemies. See ch. 13:15; 1 Chr. 15:28.

{and with trumpets, and with cornets} Of trumpets see 1 Chr. 13:8; of cornets, 1 Chr. 15:28. These were expressions of much cheerfulness and joyfulness in what they did, v. 15; 2 Sam. 6:15; Ezra 3:11.

Verse 15. {And all Judah rejoiced at the oath} They were so far from backwardness in binding themselves to God as they rejoiced therein.

{for they had sworn with all their heart} Without any dissimulation or by-respect. That which comes from the heart is willingly and cheerfully done.

{and sought him} See v. 12.

{with their whole desire} It was not other men’s persuasions, nor outward motives, but the inward motion of their own spirit, and desire of their own hearts that stirred them up to that which is here set down.

{and he was found of them} The Lord heard their prayers, granted their desires, accepted what they did, and prospered their endeavors. See v. 2; Isa. 55:6.

{and the LORD gave them rest round about} i.e., peace. After the Ethiopians were overthrown they had no more war, neither with the Israelites, nor with any other nation.

Verse 16. {And also concerning Maachah, etc.} See 1 Kings 15:13.

{and Asa cut down her idol, and stamped it, etc.} This he did out of his great indignation against such an abomination. See 1 Kings 15:13.

Verse 17. {But the high places were not taken away out of Israel} Israel is here put for Judah, as ch. 12:12. See ch. 15:3, 5.

{nevertheless the heart of Asa was perfect, etc.} See 1 Kings 15:14.

Verse 18. {And he brought into the house of God, etc.} See 1 Kings 15:15.

Verse 19. {And there was no more war} Or, there had been no war. i.e., betwixt Judah and Israel in Asa’s time. q.d., Till this year the king of Israel made no war against Judah. For this has relation to ch. 16:1, where it is said that the king of Israel came up against Judah.

{unto the five and thirtieth year} This account must begin from the division betwixt Israel and Judah, and so this be taken not of the five and thirtieth but sixteenth year of Asa’s reign. See ch. 16:1. That this was the five and thirtieth year from the division, is thus evident; Rehoboam, at the beginning of whose reign the division began, ch. 10:1, etc., reigned seventeen years, ch. 12:13. Abijah three years, ch. 13:2. To these add fifteen years of Asa’s reign, and the five and thirty years will be made up. There is a like computation from the beginning of the division, ch. 22:2.

{of the reign of Asa} Or, in the reign of Asa. This acception of the preposition helps the former exposition.

CHAPTER 16

Verse 1. {In the six and thirtieth year} This account must needs have beginning before Asa’s reign, because Baasha died in the seven and twentieth of Asa, 1 Kings 15:33. See ch. 15:19.

{of the reign of Asa} Or, in the reign of Asa. See ch. 15:19.

{Baasha king of Israel} See 1 Kings 15:27.

{came up against Judah, etc.} This history is set down and expounded 1 Kings 15:17, etc. It shall be therefore sufficient to note only the additions and variations.

Verse 2. {Then Asa brought out silver and gold} Or, then Asa took all the silver and the gold, 1 Kings 15:18.

{out of the treasures of the house of the LORD, and of the king’s house} Or, that were left in the treasures of the house of the Lord, and the treasures of the king’s house, 1 Kings 15:18. Of these treasures see 1 Chr. 26:20 and 29:3.

{and sent to Ben-hadad} Or, and delivered them into the hand of his servants: and king Asa sent them to Ben-hadad, 1 Kings 15:18.

{king of Syria} Or, the son of Tabrimon the son of Hezion king of Syria, 1 Kings 15:18.

{that dwelt at Damascus, saying} Heb. Darmesek.

Verse 3. {There is a league between me and thee, as there was between my father and thy father} Or, and between my father and thy father.

{behold, I have sent thee silver and gold} Or, a present of silver and gold, 1 Kings 15:19.

{go, break thy league with Baasha, etc.} See 1 Kings 15:19.

Verse 4. {And Ben-hadad hearkened, etc.} See 1 Kings 15:20.

{and Abel-maim} Or, Abel-beth-maachah, 1 Kings 15:20.

{and all the store cities of Naphtali} Or, and all Cinneroth, with all the land of Naphtali. See 1 Kings 15:20.

Verse 5. {And it came to pass when Baasha, etc.} See 1 Kings 15:21.

{and let his work cease} Because he was afraid of Ben-hadad’s surprising him. It is added 1 Kings 15:21 that Baasha dwelt in Tirzah.

Verse 6. {Then Asa the king took all Judah, etc.} Or, made a proclamation throughout all Judah; none was exempted, etc., 1 Kings 15:22.

{and he built therewith Geba, etc.} Geba of Benjamin, 1 Kings 15:22.

Verse 7. {And at that time Hanani the seer} He was the father of the prophet Jehu, 1 Kings 16:1. Of seer see 2 Kings 17:13.

{came to Asa king of Judah, and said unto him} Faithful prophets dare come even to kings to tell them the Lord’s mind.

{Because thou hast relied on the king of Syria} For children of God to place their confidence on men, on those especially who are out of the church, is highly displeasing to God.

{and not relied on the LORD} Confidence on man draws away our confidence on God, Isa. 31:1.

{thy God} This special relation betwixt God and Asa aggravated his diffidence.

{therefore is the host of the king of Syria escaped out of thine hand} This may have reference to that which might have fallen out. If the king of Syria had come against Judah, being in league with Baasha, God would have delivered both those kings into his hands, as he did Zerah the Ethiopian, ch. 14:14. But Asa by making an agreement with Ben-hadad prevented that occasion, and so suffered Ben-hadad to escape out of his hands. Or it may have reference to Ben-hadad’s false play and deceitful dealing with Asa. For howsoever at this time he hearkened to Asa, yet after this, when Baasha annoyed Asa, he afforded him no succor at all. In this sense this phrase, the king of Syria escaped out of thine hand, implies thus much, He is so gone as in future distress he shall afford you no help. The Syrians were such implacable enemies of Israel and Judah as it had been far better for Asa to have stood out at defiance than to have sought friendship with them. For this therefore is Asa justly reproved.

Verse 8. {Were not the Ethiopians} Or, Cushites, ch. 14:9.

{and the Lubims} A people bordering on Ethiopia. See ch. 12:3.

{a huge host} Heb. an army in multitude. See ch. 14:9.

{with very many chariots and horsemen} The chariots are expressed ch. 14:9. The horsemen necessarily understood.

{yet because thou didst rely on the LORD} That Asa placed his confidence in God alone, is evident by this phrase ch. 14:11.

{he delivered them into thine hand} See ch. 14:12.

Verse 9. {For the eyes of the LORD} The providence of God is hereby set forth, which as an eye sees and observes things.

{run to and fro throughout the whole earth} God by his providence takes special notice of all things in all countries and places, particularly of the very disposition of people, Prov. 5:21 and 15:3; Job 34:21; Jer. 16:17.

{to shew himself strong in the behalf of them} Or, strongly to hold with them, etc. To manifest his almighty power in protecting, preserving and delivering his, and in confounding their enemies.

{whose heart is perfect towards him} Who are upright and sincere in heart. See 1 Kings 8:61. Hereby the prophet implies that the heart of Asa was not perfect, at least in that for which he is reproved. See 1 Kings 15:14.

{Herein hast thou done foolishly} Like a fool, that considers not what may afterwards fall out, but only dotes upon the present. See 1 Chr. 21:8.

{therefore from henceforth thou shalt have wars} That which is noted 1 Kings 15:32, that there was war between Asa and Baasha all their days, verifies this threatening.

Verse 10. {Then Asa was wroth with the seer} This manifests the great corruption in Asa’s heart. See ch. 26:19. His son Jehoshaphat made a better use of Jehu’s reproof, ch. 19:2, etc. This epithet seer much aggravates Asa’s sin. See 2 Kings 17:13.

{and put him in a prison house} Heb. gave him to the house of subversion. Some expound it a noisome prison, a prison wherein such were laid as could expect nothing but death. Others take it to be a prison wherein he was manacled and fettered. He was dealt with as Jer. 20:2 and 29:26. This Hebrew word is used in those two places. The king dealt with him as with a traitor. So dealt Ahab with Micaiah, ch. 18:26.

{for he was in a rage with him because of this thing} The reason why Hanani the seer was so dealt withal, was not any desert on his part, but the undue wrath and fury of the king. Great men will not endure to be told of their faults.

{And Asa oppressed} Heb. crushed, or trampled upon.

{some of the people the same time} His cruelty extended to all sorts; he was impious against God, and injurious to men. This was a great fall.

Verse 11. {And behold, the acts of Asa, first and last} Before this fall and after. See ch. 12:15.

{lo, they are written in the book of the kings of Judah and Israel} They are briefly set down in sacred Scripture, as 1 Kings 15:9, etc., and largely in civil chronicles; in the chronicles of the kings of Judah, because he was a king thereof; and of the kings of Israel, because he had much to do with the kings of Israel.

Verse 12. {And Asa in the thirty and ninth year of his reign} This was many years after his making a league with Ben-hadad, v. 2, 3.

{was diseased in his feet} He was troubled with the gout, which in the extremity thereof is very painful.

{until his disease was exceeding great} Heb. till it ascended upwards. Till it went through his whole body, to his heart and head. This made it the more dangerous and deadly.

{yet in his disease he sought not to the LORD} He neither turned to the Lord by unfeigned repentance, nor called upon him for help, nor sought to know his will by any of his prophets. See 1 Chr. 10:14.

{but to the physicians} It is lawful to use the skill of physicians, and to seek for help by their means; but so as we depend on the Lord for his blessing on the means. Asa committed two sins; he was too careless and negligent of the Lord, and too confident in man. These he committed before, v. 2, 7. As in war, so in sickness, he put too little confidence in God, too much in man.

Verse 13. {And Asa slept with his fathers} See 1 Kings 2:10.

{and died in the one and fortieth year of his reign} This was the longest time that any king hitherto had reigned; only two after him reigned longer than he, namely Uzziah, whose end was much like Asa’s, ch. 26:26, and Manasseh, ch. 33:1.

Verse 14. {And they buried him in his own sepulchres} See on 2 Kings 22:29.

{which he had made} Heb. digged.

{for himself} Kings then used to provide graves for themselves.

{in the city of David} See 1 Kings 2:10.

{and laid him in the bed which was filled} Or, which he filled. Either he prepared this for himself in his lifetime, or one that he left in trust did it. For the word may be taken impersonally.

{with sweet odours and divers kinds of spices} Such as were used in embalming dead corpses.

{prepared by the apothecaries’ art} Great care was used about choice of spices and other things, and great skill in ordering them, Eccles. 10:1.

{and they made a very great burning for him} To wit, of sweet and fragrant things. This was counted an honorable funeral solemnity. It was denied to wicked Jehoram, ch. 21:19, but afforded to Zedekiah, Jer. 34:5, though he died in a strange land: for he was their last king. It may be this was done by those that survived Asa, in memorial of his former acts, and the good things that he had done for Judah. Or it may be that at length he repented, and out of a good respect to him thereupon was thus honored. Or this might be done by some special friends and favorites of his; or by his own appointment before his death.

CHAPTER 17

Verse 1. {And Jehoshaphat his son reigned in his stead} 1 Kings 15:24. Jehoshaphat was the fourth king of Judah from the division, the fifth from David, the best since the division. His history is related in this and the three next chapters. In this his care in reforming religion and settling his kingdom is set down.

{and strengthened himself against Israel} Ahab reigned in Israel when Jehoshaphat began his reign, 1 Kings 22:41, and he was a mighty prince; yet we read not that he did any hostile act against Judah, but yielded to join affinity with Jehoshaphat, ch. 18:1. It is probable that he saw the kingdom of Judah too strong for him to oppose. Jehoshaphat is here said to strengthen himself, by preparing warlike provision against all attempts that the men of Israel might make against him. Some apply this word Israel to such as out of the ten tribes had subjected themselves to the kingdom of Judah, ch. 15:9, yea, and to other of his own subjects: he settled his dominion so strongly over them as he held them firm unto him.

Verse 2. {And he placed forces in all the fenced cities of Judah} He put soldiers and needful ammunition in them. See v. 19; ch. 11:6, etc.

{and set garrisons in the land of Judah} i.e., governors with companies of soldiers, throughout the whole land; in other places as well as in fenced cities.

{and in the cities of Ephraim which Asa his father had taken} See ch. 15:8.

Verse 3. {And the LORD was with Jehoshaphat} See ch. 15:2.

{because he walked in the first ways of his father David} Or, in the ways of David, and in the first ways of his father. The former reading has relation to those times of David wherein he kept himself free from such scandalous crimes as he fell into in his latter time, as his adultery with Uriah’s wife, his murdering of Uriah, and his numbering of the people. In the latter reading relation is had to Asa’s former times, before he made a league with Ben-hadad, ch. 16:2, etc.

{and sought not unto Baalim} Of Baal properly taken see 1 Kings 16:32. Here it is indefinitely taken for any manner of idol. Jehoshaphat gave not himself to any manner of idolatry.

Verse 4. {But sought to the LORD} See ch. 15:4.

{God of his fathers} fathers may have reference to David, mentioned v. 3, or to Asa, who in his former time did that which was good and right in the eyes of the Lord his God, ch. 14:2. And it is an amplification of his piety, that he was a pious son of a pious father.

{and walked in his commandments} He made God’s commandments the rule of his life. See 1 Kings 2:3.

{and not after the doings of Israel} As this has relation to the idolatry of Israel in worshiping the golden calves, 1 Kings 12:28, etc., so also to other evil practices of theirs, 1 Kings 12:31, etc. and 14:9.

Verse 5. {Therefore the LORD stablished the kingdom} See 1 Kings 2:12.

{in his hand} Under his government, while he sat upon the throne and swayed the scepter.

{and all Judah} i.e., all the subjects of Jehoshaphat.

{brought} Heb. gave. What they did they did freely.

{to Jehoshaphat presents} As strangers used to send presents to such kings as they honored, 1 Kings 4:21, so also did natives and proper subjects, in testimony of their grateful, cheerful and joyful subjection. See the contrary 1 Sam. 10:27.

{and he had riches and honour in abundance} These were blessings which God conferred on Solomon, as an abundant remuneration of his pious petition, 1 Kings 3:9, 13.

Verse 6. {And his heart was lift up} i.e., was encouraged. It was not puffed up with vainglory and self-conceit by reason of his honor and riches, as the heart of Hezekiah was, ch. 32:25, but it was made free, cheerful, undaunted.

{in the ways of the LORD} In doing such things as God required, and were pleasing and acceptable to him. This he counted his highest honor, and in that respect may be said to be lift up.

{moreover he took away the high places and groves out of Judah} We read how Asa twice made such a reformation, ch. 14:5 and 15:8, 16: therefore there were some high places and groves that he overslipped, or else the people being too much addicted unto them set up such things again in his latter years, especially after he fell into his disease, ch. 16:12. Of high places see 1 Kings 3:4; of groves, 1 Kings 16:33; of the different kinds of high places, ch. 14:1 and 15:17.

Verse 7. {Also in the third year of his reign} It seems the reformation before mentioned was before his third year, so as he began betimes.

{he sent to his princes} Or, with his princes. According to the former reading the princes were such as were governors in several places of the land. According to the latter they were such as were about the court whom the king judged to be able and faithful in that whereabout he sent them. Hereupon some read it thus, He sent his princes.

{even to Ben-hail, etc.} Here are five princes reckoned by name.

{to teach in the cities of Judah} i.e., to command and admonish in the king’s name all the people that were up and down in the cities of Judah, to hearken to those instructions that the priests and Levites should give them concerning the law of God, and answerably carry themselves: so as these princes were sent, or sent unto, to make way for the priests and Levites by their authority.

Verse 8. {And with them he sent Levites} Levites and priests were in their turns among the people in cities and countries, to instruct and teach them, as well as do the services of the temple. Levites were to read and expound the law, Neh. 8:7.

{even Shemaiah, etc.} Here are nine Levites set down by name, as there were five princes, v. 7.

{and with them Elishama, and Jehoram, priests} Priests also were sent to resolve doubts, and to decide controversies, Deut. 17:8, 9; Mal. 2:7.

Verse 9. {And they taught in Judah} In those several places whither they were sent, and where there was need.

{and had the book of the law of the LORD with them} That they might hereby demonstrate the truth of what they taught, and show the very text to such as made any question about anything. See Acts 17:11.

{and went about throughout all the cities of Judah, and taught the people} This explains the general noted in the beginning of the verse.

Verse 10. {And the fear of the LORD} See ch. 14:14.

{fell} Heb. was.

{upon all the kingdoms of the lands that were round about Judah} For they might best hear of the goodness of the Lord towards Jehoshaphat, and of his mighty power in protecting him; yea, and of that great respect which all his subjects showed him, and of the strong defenses that he had made in his land.

{so that they made no war against Jehoshaphat} Where God strikes men’s hearts with terror, they dare not stir nor make any opposition. See Gen. 35:5.

Verse 11. {Also some of the Philistines} These were most deadly enemies of the Israelites.

{brought Jehoshaphat presents} See 1 Kings 4:21. This they did out of desire of his friendship, and in testimony of their homage.

{and tribute silver} For Asa had subdued a great part of them, ch. 14:14.

{and the Arabians brought him flocks} These also were subdued by Asa, ch. 14:15. Their chief calling being to feed cattle, they brought such presents and tribute to him.

{seven thousand and seven hundred rams, and seven thousand and seven hundred he goats} These were fit both for meat and for sacrifices; for they were all clean cattle. See the like of Moab, 2 Kings 3:4.

Verse 12. {And Jehoshaphat waxed great exceedingly} Heb. he was going and increasing. He increased more and more. This word great is here to be taken in a large extent, great in riches and honor, v. 5, great in power, v. 13, etc., great in name and esteem, v. 5, 11.

{and he built in Judah castles} Or, palaces. Fair, strong places.

{and cities of store} Places for ammunition and provision.

Verse 13. {And he had much business in the cities of Judah} He took great care himself and set others on work about such things as might be fit for a kingdom in times of peace and war.

{and the men of war} See 1 Kings 9:22; 1 Chr. 12:8.

{mighty men of valour} See 1 Chr. 5:24 and 7:7.

{were in Jerusalem} This was the greatest city of the kingdom, and the safest place for the king: here was the temple, here was the king’s court, where he and his chief princes did most reside, and therefore here were such men placed.

Verse 14. {And these are the numbers of them} All made up eleven hundred and threescore thousand. See v. 18 and ch. 13:3.

{according to the house of their fathers} See 1 Chr. 5:13, 14.

{of Judah, the captains of thousands; Adnah the chief} Or, in Judah, of the captains of thousands, Adnah the chief. He was above all those that are hereafter named.

{and with him mighty men of valour three hundred thousand} All these were under his command, whether officers or soldiers.

Verse 15. {And next to him} Heb. at his hand. He that is next to one is at his hand.

{was Jehohanan the captain, and with him two hundred and fourscore thousand} These were such as in the general are described v. 13, 14, mighty men of valour.

Verse 16. {And next him was Amasiah the son of Zichri} Zichri was a man of note: for honor therefore is he set down.

{who willingly offered himself unto the LORD} Of his own accord, cheerfully and readily he put himself on to fight the battles of the Lord, or to do service for the honor of God and safety of God’s people. Some expound it that he devoted himself a Nazarite to the Lord; and the Hebrew word may bear as much.

{and with him two hundred thousand mighty men of valour} See v. 13, 14.

Verse 17. {And of Benjamin} The former commanders and companies were of Judah; those that follow, of Benjamin; in which two tribes stood Jerusalem, wherein all these companies were, v. 13.

{Eliada a mighty man of valour, and with him armed men with bow and shield, etc.} With offensive and defensive weapons. The Benjamites were very well exercised in the bow, ch. 14:8; 1 Chr. 12:2.

Verse 18. {And next him was Jehozabad, and with him, etc.} These were the last company. All the number of Benjamin was three hundred and fourscore thousand; of Judah seven hundred and fourscore thousand. See v. 14.

{ready prepared for the war} As they were trained up in military discipline and fit for war, so were they always well furnished to be sent forth to the war upon any occasion.

{These waited on the king} It is not probable that so many thousands should continually attend on the king, or be together at Jerusalem; but in courses they came thither, some at one time, some at another.

{besides those whom the king put in the fenced cities throughout all Judah} V. 2.

CHAPTER 18

Verse 1. {Now Jehoshaphat had riches and honour in abundance} See ch. 17:5, 12. In this chapter a great fault of Jehoshaphat, who was much commended ch. 17, is set down, namely his helping of the ungodly, ch. 19:2.

{and joined affinity with Ahab} i.e., Jehoram Jehoshaphat’s son married Athaliah Ahab’s daughter, 2 Kings 8:18.

Verse 2. {And after certain years} Heb. at the end of years. i.e., such as were passed over from the beginning of the league betwixt Jehoshaphat and Ahab. Now this was the last year of Ahab’s reign and life, v. 34, and about the seventh of Jehoshaphat’s reign. See 1 Kings 22:51.

{he went down to Ahab to Samaria} Upon complement to testify his respect to him, and to continue the league and amity. Hereupon Ahab took occasion to require his assistance in the following war.

{and Ahab killed sheep and oxen for him in abundance} This he did to show how welcome Jehoshaphat was, and the more to endear himself unto him. Friends use to testify their mutual good respect by feasting one another.

{and for the people that he had with him} Jehoshaphat came as a king, in royal estate and great pomp, as the queen of Sheba did, 1 Kings 10:2. And by that which follows it appears that he came accompanied with bands of soldiers. Therefore that all his train might be liberally entertained, it was requisite that Ahab should kill abundance of sheep and oxen.

{and persuaded him to go up with him} Ahab by this royal entertaining of Jehoshaphat and his fair speech wrought on him, and prevailed with him to do what he desired.

{to Ramoth-gilead} See 1 Kings 22:3, where this story is set down almost word for word as it is here.

Verse 3. {And Ahab king of Israel said unto Jehoshaphat king of Judah} As their names so their kingdoms are distinguished: which at this time differed in religion, though they were all the posterity of Jacob.

{Wilt thou go with me to Ramoth-gilead?} This question he propounds to try Jehoshaphat’s mind to him.

{And he answered him, I am as thou art, and my people as thy people} 1 Kings 22:4 is added, my horses as thy horses.

{and we will be with thee in the war} We will be assistant unto you, and as helpful as if we were your own subjects.

Verse 4. {And Jehoshaphat said, etc.} See 1 Kings 22:5.

Verse 5. {four hundred men} Or, about four hundred men, 1 Kings 22:6.

{Shall we go to Ramoth, etc.} Or, Shall I go against Ramoth, 1 Kings 22:6.

Verse 6. {Is there not here a prophet of the LORD besides} Heb. yet, or more. Though there were many prophets, yet Jehoshaphat asked if there were not any more; not simply, as if he thought four hundred not enough, but because he discerned they were idolatrous prophets, and thereupon suspected their answer, and would therefore be informed by another kind of prophet, even a prophet of the true God Jehovah.

{that we might enquire of him} See 1 Kings 22:7.

Verse 7. {There is yet one man, etc.} His name and parentage is set down 1 Kings 22:8, Micaiah the son of Imlah.

{but always evil} Heb. all his days.

{the same is Micaiah the son of Imlah} Here is supplied his name and parentage, which was before omitted.

{And Jehoshaphat said, Let not the king say so} See 1 Kings 22:8.

Verse 8. {called for one of his officers} Or, eunuchs.

{and said, Fetch quickly, etc.} Heb. Hasten. See 1 Kings 22:9.

Verse 9. {And the king of Israel, etc.} See 1 Kings 22:10.

Verse 10. {With these thou shalt push Syria} Or, the Syrians, 1 Kings 22:11.

{until they be consumed} Heb. until thou consume them. Or, until thou have consumed them.

Verse 12. {And the messenger that went, etc.} See 1 Kings 22:13.

Verse 13. {Even what my God saith, etc.} Or, what the Lord saith, 1 Kings 22:14.

Verse 14. {And when he was come to the king, etc.} See 1 Kings 22:15.

{Shall we go to Ramoth-gilead, etc.} Or, shall we go against Ramoth-gilead, 1 Kings 22:15.

{or shall I forbear?} Or, shall we forbear?

{And he said, Go ye up, and prosper} Or, Go, and prosper, in the singular number, 1 Kings 22:15.

{and they shall be delivered into your hand} Or, for the Lord shall deliver it into the hand of the king, 1 Kings 22:15.

Verse 15, 16. {And the king said, etc.} See 1 Kings 22:16, 17.

Verse 17. {but evil} Or, but for evil.

Verse 18. {Again he said, etc.} i.e., Micaiah.

{standing, etc.} Or, standing by him, etc., 1 Kings 22:19.

Verse 19. {Who shall entice} Or, Who shall persuade, or deceive, 1 Kings 22:20. The same Hebrew word is in both places. So v. 20, 21.

Verse 21. {Then there came out, etc.} See 1 Kings 22:21, 22.

Verse 22. {Of these thy prophets, etc.} of all these thy prophets, 1 Kings 22:22.

{against thee} Or, concerning thee, 1 Kings 22:23.

Verse 23, 24, 25. {Then Zedekiah, etc.} See 1 Kings 22:24, 25, 26.

Verse 26. {Until I return in peace} until I come in peace, 1 Kings 22:27.

Verse 27. {If thou certainly return in peace, etc.} Or, If thou return at all in peace, 1 Kings 22:28. The Hebrew word is doubled, if returning thou return. See 1 Kings 8:13.

{Hearken all ye people} Or, Hearken, O people, every one of you, 1 Kings 22:28. The Hebrew is the same.

Verse 28. {So the king of Israel, etc.} See 1 Kings 22:29.

Verse 29. {And the king of Israel said, etc.} See 1 Kings 22:30.

{they went to the battle} Or, he went into the battle, in the singular number, 1 Kings 22:30.

Verse 30. {Now the king of Syria had commanded the captains of the chariots that were with him, etc.} Or, But the king of Syria commanded his thirty and two captains, that had rule over his chariots, etc., 1 Kings 22:32.

Verse 31. {It is the king of Israel} Or, Surely it is the king of Israel, 1 Kings 22:23.

{therefore they compassed about him to fight} Or, they turned aside to fight against him.

{but Jehoshaphat cried out} See 1 Kings 22:32.

{and the LORD helped him, and God moved them to depart from him} This is not mentioned 1 Kings 22:32. The first clause shows how ready the Lord is to help them that call upon him; the latter, that the hearts of enemies are in his power to turn them as it pleases him, Prov. 21:1.

Verse 32. {For it came to pass that when, etc.} See 1 Kings 22:33.

{from pursuing him} Heb. from after him.

Verse 33. {And a certain man drew a bow, etc.} See 1 Kings 22:34.

{therefore he said to his chariot man, etc.} See 1 Kings 22:34.

Verse 34. {And the battle increased that day} See 1 Kings 22:35.

{howbeit the king of Israel stayed himself up in his chariot against the Syrians} Or, the king was stayed up, etc.

{until the even} Or, and died at even, 1 Kings 22:35.

{and about the time of the sun going down he died} This expressly shows what time of the even is meant. There follows more about Ahab 1 Kings 22:35, etc., but the main scope of the penman of this history being to set forth so much as concerned Jehoshaphat, he here ceases.

CHAPTER 19

Verse 1. {And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem} Though he were in great danger, and the king with whom he went to battle were slain, ch. 18:30–34, yet he returned in peace, not slain, not wounded, no nor the enemy stirred up against him.

Verse 2. {And Jehu the son of Hanani the seer} Of this Jehu see 1 Kings 16:1. Of Hanani the seer see ch. 16:7.

{went out to meet him} When Jehoshaphat returned from the war in which Ahab was slain, then this prophet met him. See ch. 15:2.

{and said to king Jehoshaphat} Though his message were very sad, and that to a king, yet boldly he declares the mind of the Lord.

{Shouldest thou help the ungodly} i.e., Ahab, and the Israelites, who were idolaters, and in that respect very ungodly. And this was the more unlawful because the Israelites were apostates and revolters from the true religion, and Ahab himself was one of the worst kings, if not simply the worst of all the kings of Israel. See 1 Kings 16:30. By the help he afforded him (whereof see ch. 18:3, etc.) he seemed to give countenance to his idolatry. It is not simply unlawful to afford aid to idolaters of other nations in external politic mutual defense against enemies; but revolters are to be detested.

{and love them that hate the LORD} Here two circumstances plainly demonstrate Jehoshaphat’s fact to be a sin, and also aggravate the same. 1. He loved the ungodly, and that not only in a politic respect, but with an inward entire affection. 2. The ungodly are so detestable to the Lord, as they who love them profess a hatred of him.

{therefore is wrath upon thee from before the LORD} This may be taken 1. of Jehoshaphat’s desert: he had deserved wrath. 2. of the danger wherein he was, ch. 18:31. God manifested his wrath upon him in bringing him to that danger, because he would help and love the ungodly. 3. of some judgment that hung over his head, as that conspiracy of Moab, Ammon and others, ch. 20:1, etc. See on that place.

Verse 3. {Nevertheless, there are good things found in thee} This has reference to ch. 17:3, etc. God takes notice of that grace that is in his children, so as to spare them, out of his own grace, when they trespass. These are said to be found in Jehoshaphat, because they were evidently manifested to be in him, Neh. 9:8.

{in that thou hast taken away the groves out of the land} See ch. 17:6.

{and hast prepared thine heart to seek God} In the best manner he could, he did consult and advise with himself how he might best serve the Lord. See Ezra 7:10. The contrary is noted of Rehoboam, ch. 12:14.

Verse 4. {And Jehoshaphat dwelt at Jerusalem} i.e., quietly continued there. Some apply this to his giving over the government to his son, 2 Kings 1:57, and so remaining quietly in his palace.

{and he went out again} Heb. he returned and went out. As he had done before, ch. 17:7, so now he did again.

{through the people} Throughout the whole nation. In testimony of his true repentance for his sin he endeavored to bring all his people to the true worship of God.

{from Beer-sheba to mount Ephraim} From one end of his kingdom to the other. Beer-sheba was the south border, Mount Ephraim the north border of Judah in Asa’s time. See 1 Kings 19:3; ch. 15:8, 9.

{and brought them back to the LORD} It seems divers of the kingdom of Judah, especially in the outcoasts, had revolted from the true religion. In this respect Jehoshaphat is said to bring them back to the Lord.

{God of their fathers} See 1 Chr. 29:18.

Verse 5. {And he set judges in the land} What these were, see v. 8, etc.

{throughout all the fenced cities of Judah} Lest soldiers should abuse their power unto violence and wrong, he sets judges in the cities where they were, to see justice and right done.

{city by city} In every city.

Verse 6. {And said to the judges} He does not only appoint judges, but also incite and direct them to do justice.

{Take heed what you do} Judges, that are in place to right others’ wrongs, had need to be very circumspect.

{for ye judge not for man} Not simply in the name, or by the authority of man. Though all civil public affairs were done in the name of the king, yet the king tells them that, comparatively to God’s, their king’s name was not to sway them this way or that way.

{but for the LORD} The Lord is that supreme king to whom they must give an account, and therefore they ought to have an eye especially unto him.

{who is with you in the judgment} Heb. in the matter of judgment. Judges sit in the place of God, and bear his image, and therefore must be very circumspect about the judgment they give.

Verse 7. {Wherefore now let the fear of the LORD be upon you} Stand in awe of God and be afraid to do anything that may offend him.

{take heed, and do it} Do that which is right. Unless men be very observant over themselves, they will soon be brought to do wrong.

{for there is no iniquity with the LORD our God} He will no way do that which is unjust, but render to every one what is just and equal.

{nor respect of persons} Deut. 10:17; Job 34:19; Acts 10:34; Rom. 2:11; Eph. 6:9; Col. 3:25; 1 Pet. 1:17. God regards not any outward thing in those which come before him, to move him to do this or that.

{nor taking of gifts} God will not be bribed to do anything.

Verse 8. {Moreover in Jerusalem did Jehoshaphat set} He had an especial care over this his chief city, to keep it in good order, as well as the garrison towns where soldiers were.

{of the Levites} To instruct the people.

{and of the priests} To resolve cases, ch. 17:8.

{and of the chief of the fathers of Israel} To see justice and good judgment executed, Deut. 16:18. At Jerusalem there was a great and high court, consisting of priests and Levites and elders of the people. Before these were great and weighty causes brought, and appeals from other courts were made to them.

{for the judgment of the LORD} For causes ecclesiastical.

{and for controversies} Doubtful and disputable cases about civil matters, as bargains, contracts, etc.

{when they returned to Jerusalem} Heb. and they returned. They who were sent abroad, returned; or they who had causes to be judged, as v. 10. Some take this to be spoken of such judges in the country and cities abroad as by reason of the obscurity and difficulty of causes came to Jerusalem to advise with the court there. See Exod. 18:26; Deut. 1:17 and 17:8.

Verse 9. {And he charged them, saying} He thought it not enough to exhort them to duty, but in the name of the Lord he lays an express charge upon them.

{Thus shall ye do in the fear of the LORD} Setting God before your eyes, take heed of provoking him.

{faithfully} Doing no wrong, nor seeking advantage to yourselves.

{and with a perfect heart} Uprightly. See 1 Kings 8:61.

Verse 10. {And what cause soever shall come to you} The ears of judges must be open to every cause of any person whatsoever.

{of your brethren} Judges and common people came all from the same stock, and in that respect were all brethren. This is spoken to move judges readily to hear them.

{that dwell in their cities} These were other than Jerusalem.

{between blood and blood} i.e., The kinds of murder, whether willful or no.

{between law and commandments, statutes and judgments} See 1 Kings 2:3. The meaning is, In case one take a law, or commandment, or statute, or judgment one way, another, another way, the judges’ endeavor should be to inform and resolve those who mistake, and to declare the true sense thereof.

{ye shall even warn them that they trespass not against the LORD} By misinterpreting the law, and doing otherwise than it intends.

{and so wrath come upon you} i.e., Some judgment that is an effect of God’s wrath, Num. 16:46. This might fall upon them for not warning or directing the people, Ezek. 3:18.

{this do, and you shall not trespass} If those that have a charge over others be conscionable in directing them aright, and warning them of their sins, they shall neither trespass against God, whose charge they keep; nor against their brethren, whose good they seek.

Verse 11. {And behold, Amariah the chief priest} There were divers high priests of this name, 1 Chr. 6:7, 11.

{is over you in all matters of the LORD} i.e., Ecclesiastical matters, concerning religion and the service of God, which were to be decided by the law of the Lord.

{and Zebadiah the son of Ishmael, the ruler of the house of Judah} This man was a prince, and governor of state.

{for all the king’s matters} i.e., Civil affairs, concerning peace and justice betwixt man and man, depending on the king’s laws, and to be decided by the statutes of the kingdom.

{also the Levites shall be officers before you} Such as are mentioned 1 Chr. 26:29, who were up and down in several cities, to see laws put in execution, according to the directions that should be given them from the great court at Jerusalem.

{Deal courageously} Heb. Take courage and do. Judges have need of courage that they be not daunted with people’s murmurings and gainsayings.

{and the LORD shall be with the good} He will be with such as are careful and conscionable in doing that which is just and right, to assist them, to protect them, and every way to bless both their persons and endeavors.

CHAPTER 20

Verse 1. {It came to pass after this also} From hence to v. 21 is set down a very great deliverance which God gave Jehoshaphat from many and mighty enemies. This first clause is a transition from that which was noted ch. 19 to that which follows here. It may have a particular reference to the judgment denounced ch. 19:2, and so it gives instance of God’s wrath upon Jehoshaphat, in suffering enemies to invade him; and also of God’s respect to the good things found in him, ch. 19:3, in preserving and delivering him. In relation to his care of reformation noted ch. 19:4, etc., it shows that notwithstanding the good things found in God’s children he suffers them to be tried, but so as their trial turns to their greater glory.

{that the children of Moab, and the children of Ammon} These two nations were of the posterity of Lot, Gen. 19:37, 38, yet always bitter and mortal enemies to the children of Israel.

{and with them other beside the Ammonites} These other are supposed to be the Syrians, v. 2, and Edomites, v. 10, 22. Some take them to be Amalekites, who in habit and language feigned themselves to be Ammonites. Others read, and with them of the Hammonims; a people distinct from the Ammonites.

{came against Jehoshaphat to battle} The cause of this invasion is not set down, but imagined to be that aid which Jehoshaphat afforded Ahab against the Syrians, ch. 18:3, etc. If so, then is further confirmed what is said of God’s wrath upon Jehoshaphat for helping Ahab, ch. 19:2. Kings oft bring judgments upon their whole lands. See v. 22.

Verse 2. {Then there came some that told Jehoshaphat, saying} These were either some scouts that he had abroad, or some of his own subjects that occasionally were out of their country, or messengers from some neighboring princes that wished well unto him.

{There cometh a great multitude against thee} Had it not been a great multitude indeed, Jehoshaphat, that was so well prepared, ch. 17:19, would not have been cast into so great a fear as is intimated v. 3, 12.

{from beyond the sea on this side Syria} This is that sea called Asphaltites, or the Dead Sea, or Salt Sea. The people here mentioned came from thereabouts. See Gen. 14:3, 7. This sea was the east border of Judah, Josh. 15:5.

{and behold, they be in Hazazon-tamar} See Gen. 14:7.

{which is En-gedi} See Josh. 15:62.

Verse 3. {And Jehoshaphat feared} This was both a natural fear in regard of his many enemies, and also a pious fear in relation to God.

{and set himself} Heb. set his face. See 2 Kings 12:17.

{to seek the LORD} This phrase in general implies a care to serve God, and to obtain reconciliation with him, ch. 11:16, and in particular, prayer to God for protection and assistance, Isa. 55:6.

{and proclaimed a fast} This was an ordinary means used by God’s people, and always joined with extraordinary prayer, when they either would obtain some special blessing, or being in any great danger desired deliverance from it. See Judg. 20:26; 1 Sam. 7:6; Ezra 8:21, 23; Neh. 1:4 and 9:1; Esther 4:3. Hereby they did the better fit themselves for prayer, and gave evidence of the earnestness of their desire, together with an acknowledgment of their unworthiness; for they did voluntarily forbear the use of ordinary food and all manner of refreshing their bodies, to testify that they thought themselves altogether unworthy of any mercy.

{throughout all Judah} The danger was public and concerned the whole kingdom, and therefore he sent proclamations abroad into all parts, that they might all join in supplication to God, and so their prayers prove the more prevalent.

Verse 4. {And Judah} Benjamin also, and all that were under Jehoshaphat’s jurisdiction are here comprised under Judah.

{gathered themselves together} Such as used to come to public assemblies at Jerusalem are here intended.

{to ask help of the LORD} This showed their faith in God.

{even out of the cities of Judah} Cities are here put for towns and villages and houses in the country.

{they came to seek the LORD} To pray unto him. For that end they came to Jerusalem and the temple, where the evidence of God’s presence was. See v. 3.

Verse 5. {And Jehoshaphat stood in the congregation of Judah and Jerusalem} As Solomon did before the congregation of Israel, 1 Kings 8:22.

{in the house of the LORD} i.e., That great court, ch. 4:9, where the people used to assemble, and pious kings to pray, 2 Kings 19:14.

{before the new court} This was the court of the priests, which was before the house of the Lord, 1 Kings 8:64. It is styled new, in that it was newly repaired and beautified. We read ch. 15:8 that Asa renewed the altar of the Lord, which stood in this court: he might then also repair the whole court, and thereupon this title new be given it. Or it may be Jehoshaphat himself did it. Now the king stood before this court, namely before the entrance into it, both because the great altar stood there, and also because through it he might see into the holy place, yea, and unto the most holy place where the ark was. See 1 Kings 8:22.

Verse 6. {And said, O LORD God of our fathers} See ch. 11:16.

{art not thou God in heaven?} This place of God’s glory puts him in mind of his sovereignty and almighty power. See 1 Kings 8:23, 30.

{and rulest thou not over all the kingdoms of the heathen?} Though God be in heaven, yet his jurisdiction extends to the earth; and though by his word, Spirit and special grace he governs the church, yet his power manifests itself throughout the whole world.

{and in thine hand is there not power and might} Meditation on God’s power much strengthens faith in the greatest strait.

{so that none is able to withstand thee} He opposes God’s power to the power of his enemies, that he might be the less affrighted with their great preparations.

Verse 7. {Art not thou our God} This has reference to God’s promise and covenant, Gen. 17:7. As in the former verse he pleaded God’s power against his enemies, so here he pleads his covenant and mercy to his people.

{who didst} Heb. thou didst.

{drive out the inhabitants of this land before thy people Israel} Hereby he justifies Israel’s holding that land, by God’s casting out the Canaanites to make way for his people, Num. 35:51, 52, 53.

{and gavest it to the seed of Abraham} By seed is meant posterity. And here is the right they had to enjoy their land, God’s gift. Gen. 15:7, 18.

{thy friend} This title is three times given to Abraham; here, Isa. 41:8 and James 2:23, and that in regard of the mutual relation betwixt God and him. God did really favor Abraham as his friend, and Abraham entirely loved God as one friend loves another. Thus Christ styled Lazarus friend, John 11:11, and all his disciples, John 15:15.

{for ever} This has relation to the land which God gave to Abraham’s seed for an everlasting inheritance, Gen. 17:8 and 48:4. See 1 Kings 8:13. The many negative interrogatives in these two verses add much emphasis, and are equivalent to strong affirmations.

Verse 8. {And they dwelt therein} Israel dwelt in Canaan.

{and have built thee a sanctuary therein} By sanctuary is meant the holy temple. See 1 Chr. 9:29 and 22:19 and 28:20.

{for thy name, saying} See 1 Kings 5:3 and 8:16, 17.

Verse 9. {If when evil cometh upon us} 1 Kings 8:37, etc.

{as the sword} Or, war. For the sword is a special instrument in war.

{judgment} Judgment may here indefinitely be taken for any effect of God’s wrath. But because there is no disjunctive particle betwixt sword and judgment, some thus translate it, the sword of judgment, such a sword as God in just judgment does send.

{or pestilence, or famine} These three, war, plague, and famine, are arrows of God’s wrath, which he uses to shoot at those with whom he is offended.

{we stand before this house} The people came not into the very temple, but stood in the great court before it when they made any public solemn prayer to God.

{and in thy presence} God did after a special manner manifest his presence in the temple, especially in the most holy place, by the ark.

{for thy name is in this house} See 1 Kings 8:29.

{and cry unto thee in our affliction} Earnestly pray unto you for help. See ch. 14:11.

{then thou wilt hear and help} See 1 Kings 8:29, 30.

Verse 10. {And now behold, the children of Ammon, and Moab, and mount Seir} See v. 1, 2. Of Mount Seir see Deut. 2:4. Hereby are meant the inhabitants of Mount Seir, i.e., the Edomites, Gen. 32:3.

{whom thou wouldest not let Israel invade} See Deut. 2:5, 9, 19.

{when they came out of the land of Egypt} And were in the wilderness.

{but they turned from them, and destroyed them not} Num. 20:21.

Verse 11. {Behold, I say, how they reward us} Jehoshaphat pleads the ingratitude of his enemies, to move the Lord the rather to help him.

{to come to cast us out of thy possession} He shows that the enemy wronged God, by seeking to dispossess those whom he had put in possession.

{which thou hast given us to inherit} This shows the reason of that phrase, thy possession.

Verse 12. {O our God} See ch. 14:11. Before he pleaded the relation betwixt God and their fathers, v. 6, here he comes nearer to their own interest in him.

{wilt thou not judge them?} He refers the whole case to God, and leaves it to him to recompense their evil. To judge is to revenge or punish, Ezek. 24:14.

{for we have no might} This is to be taken comparatively, in regard of the mighty power of their enemies; and in reference to God, without whom indeed they had no might at all.

{against this great company that cometh against us} See v. 2.

{neither know we what to do} In regard of human means.

{but our eyes are upon thee} We rest only on you and expect help from you, Ps. 123:1. See 1 Kings 1:20.

Verse 13. {And all Judah stood before the LORD} i.e., Before the temple and ark. Or, round about the king, praying unto God. Some from every place of Judah were there present.

{with their little ones, their wives, and their children} This in those days was usual in common calamities, to move God to pity them the more, or rather to stir up their own spirits more earnestly to call upon him, Jonah 3:5. This was according to the law, Deut. 29:11 and 31:12; Joel 2:16.

Verse 14. {Then upon Jahaziel the son of Zechariah, etc.} The parentage of Jahaziel is distinctly set forth by sundry generations, both for honor to him and his predecessors, and also for distinction from another Jahaziel, 1 Chr. 23:19.

{a Levite of the sons of Asaph} See 1 Chr. 15:19 and 16:5.

{came the Spirit of the LORD} On a sudden he was endued with an extraordinary gift of prophecy. See ch. 15:1; Num. 11:25, 26.

{in the midst of the congregation} There he stood, that he might be the better heard of all.

Verse 15. {And he said, Hearken ye all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat} See ch. 15:2.

{Thus saith the LORD unto you} See 1 Kings 12:24.

{Be not afraid, nor dismayed} See 1 Chr. 22:13 and 28:20.

{by reason of this great multitude} Many and few are all one to God, ch. 14:11.

{for the battle is not yours, but God’s} This is spoken in regard of God’s undertaking it. God would not so much as use them for instruments in fighting that battle.

Verse 16. {To morrow go ye down against them} God would have them thus to do, both to try their faith and courage, and also to make them eyewitnesses of that which he intended to do.

{behold, they come up by the cliff of Ziz} Heb. ascent of Ziz. This was a place where they might well see all their enemies.

{and ye shall find them at the end of the brook} Or, valley.

{before the wilderness of Jeruel} Or, in the front, or entrance. These places were well known to Jehoshaphat and the rest of the Israelites.

Verse 17. {Ye shall not need to fight in this battle} For they were all slain one of another, before Jehoshaphat with his army could come at them. See v. 22, 23, 24.

{set yourselves} Compose yourselves quietly to expect the deliverance which God will provide for you.

{stand ye still} Neither fly upon your enemies, nor flee from them.

{and see the salvation of the LORD with you} Well mark that kind of deliverance which the Lord will give you. See Exod. 14:13.

{O Judah and Jerusalem} He means the inhabitants of those places.

{fear not, nor be dismayed} See v. 15. They were prone to fear; therefore he does again and again inculcate this dehortation.

{to morrow go out against them} He would have them rest quiet that night, and expect the time of God’s deliverance.

{for the LORD will be with you} See ch. 15:2.

Verse 18. {And Jehoshaphat bowed his head with his face to the ground} See ch. 7:3; 1 Chr. 29:20.

{and all Judah, and the inhabitants of Jerusalem} See v. 15.

{fell before the LORD} Prostrated themselves with their faces towards the most holy place, where the ark was.

{worshipping the LORD} See 1 Chr. 29:20.

Verse 19. {And the Levites of the children of the Kohathites} These descended from Kohath by Korah, and were singers, 1 Chr. 6:33.

{and of the children of the Korhites} These came from Kore, and were porters in the temple, 1 Chr. 26:1, etc. There were also of these that could sing.

{stood up} To testify their reverence, to stir up their spirits, and to be heard the better.

{to praise} This was the end of their singing. See 1 Chr. 23:5.

{the LORD God of Israel} See 1 Kings 8:15.

{with a loud} Heb. a great.

{voice on high} With a very high and loud voice. See ch. 15:14 and the title of Ps. 120.

Verse 20. {And they rose early in the morning} This shows their faith in God’s promise, v. 16, and their earnest desire to see the accomplishment thereof. For this was the morning of the morrow, v. 16.

{and went forth into the wilderness of Tekoa} The cliff of Ziz v. 16 was betwixt this Tekoa and Jeruel.

{and as they went forth, Jehoshaphat stood, and said, etc.} This good king believing the word of the Lord stirred up his whole army to do so too, that they might more cheerfully and courageously go on.

{Believe in the LORD your God} Faith is an especial means of obtaining God’s promises, Isa. 7:9; Heb. 6:12.

{so shall you be established} By faith the mind is settled, and kept from fear and doubting, Isa. 28:16.

{believe his prophets} Give credit to that word which they deliver from the Lord. Believing in relation to God implies trust and confidence in him; in relation to his ministers, a giving credit to what they deliver.

{so shall you prosper} You shall find the word of God true, and shall have good success in your going forth. See ch. 13:12 and 1 Chr. 22:11, 13.

Verse 21. {And when he had consulted with the people} With the army then present, especially with the commanders. See 1 Chr. 13:1.

{he appointed singers unto the LORD} Levites, who should be ready by singing to advance the glory of the Lord.

{and that should praise} Heb. praisers.

{the beauty of holiness} By beauty is meant majesty, or glory: beauty of holiness is most holy majesty. This transcendent description of God, or of the ark, did the more quicken up their spirits in the duty they performed. See Ps. 29:2 and 26:9.

{as they went out before the army} They believed the truth of what God had promised as steadfastly as if they had seen it accomplished, therefore they triumphed therein before they saw the issue.

{and to say, Praise the LORD, for his mercy endureth for ever} This is the beginning of the 136 Psalm, and the close of every verse in it. And that Psalm was sung on all occasions of public rejoicing. See ch. 7:3 and 1 Chr. 16:34.

Verse 22. {And when they began} Heb. in the time that they, etc. This circumstance is noted to show that God by his providence ordered that which fell out, and accepted that duty which they so cheerfully performed.

{to sing and praise} Heb. in singing and praise, or, by singing to praise.

{the LORD set ambushments} See ch. 13:13. It is probable that some among the enemies being incensed against others, did secretly lie in wait, and took their advantage to rise up and destroy the army on a sudden; whereupon there was a confusion amongst them, so as they fought one against another, and destroyed one another, as is set down v. 23. Some take this metaphorically, of God’s stirring up their minds one against another, as if an ambushment had been laid on a sudden to rise upon them. Others understand it of angels, who came upon them unexpectedly, and slew them; and then one nation of these enemies supposing one of the other nations had slain them, fell upon that nation: and so they destroyed one another.

{against the children of Ammon, Moab, and mount Seir} See v. 10.

{which were come against Judah} Verse 1 it is said that they came against Jehoshaphat; but this place shows that their quarrel was not a personal quarrel against Jehoshaphat alone, but a common public quarrel, against Jehoshaphat and his whole kingdom. See v. 1.

{and they were smitten} Or, they smote one another. They destroyed one another. See v. 23; Judg. 7:22; 1 Sam. 14:20. Of smiting in this sense see 2 Kings 9:7, 27.

Verse 23. {For the children of Ammon and Moab} Ammon and Moab, the progenitors of these nations, were brethren, both children of Lot, Gen. 19:37, 38.

{stood up against the inhabitants of mount Seir} These descended from Esau, Gen. 32:3. See v. 19.

{utterly to slay and destroy them} God put such a spirit into them as made them executioners of his vengeance to the uttermost.

{and when they had made an end of the inhabitants of Seir} This implies that that part of the army was utterly destroyed.

{every one helped to destroy another} Heb. for the destruction of another. They were carried with such a spirit of rage and fury that no man spared his neighbor, but each one destroyed him that was next him.

Verse 24. {And when Judah came toward the watch tower} This was on the cliff of Ziz, v. 16.

{in the wilderness} Of Jeruel, v. 16.

{they looked unto the multitude} The great formidable army before mentioned is here meant. See v. 2.

{and behold, they were dead bodies fallen to the earth, and none escaped} Heb. there was not an escaping. They were all slain before they could think of flying.

Verse 25. {And when Jehoshaphat and his people came to take away the spoil of them} It is usual with armies for the conqueror to spoil the slain.

{they found among them in abundance} See 1 Chr. 18:7, 11 and 20:2.

{both riches with the dead bodies, and precious jewels} As rings on their fingers, chains about their necks, jewels in their ears, or in some other place about them. Heb. things of desire. Such things as were much desired and esteemed, Prov. 3:15.

{which they stripped off for themselves, more than they could carry away} For there were many more of the enemies than of the Israelites. Besides, they brought much wealth on their beasts, and in carts or wagons.

{and they were three days in gathering of the spoil, it was so much} Thus God did not only free them from their enemies, but exceedingly enriched them by their enemies’ spoil.

Verse 26. {And on the fourth day they assembled themselves in the valley of Berachah} That is, blessing. This was in the wilderness of Jeruel, v. 16.

{for there they blessed the LORD: therefore the name of the same place was called the valley of Berachah} This is thought to be that place which is called the valley of Jehoshaphat, Joel 3:2, 12. By giving this name to the place the memorial of that wonderful great deliverance was continued.

{unto this day} See 1 Kings 9:13 and 12:19.

Verse 27. {Then they returned every man of Judah and Jerusalem} All that went to that valley.

{and Jehoshaphat in the forefront of them} Heb. head of them. Jehoshaphat herein did as David did at the removing of the ark, 2 Sam. 6:14, 15.

{to go again to Jerusalem with joy} At Jerusalem they made their prayer, v. 5, and in Jerusalem they would render their praise.

{for the LORD had made them to rejoice over their enemies} They ascribe their success to God. See Neh. 12:43.

Verse 28. {And they came to Jerusalem with psalteries, and harps, and trumpets} Of these musical instruments see 1 Chr. 13:8.

{unto the house of the LORD} That there they may offer up the more solemn praise and sacrifices.

Verse 29. {And the fear of God was on all the kingdoms, etc.} See ch. 14:14.

{when they had heard that the LORD fought against the enemies of Israel} Report of God’s mighty works makes all sorts of people far and near to fear, Josh. 2:10, 11.

Verse 30. {So the realm of Jehoshaphat was quiet} See ch. 14:1.

{for his God gave him rest round about} The Lord being in an especial manner the God of Jehoshaphat, who was his faithful servant, made all nations round about him forbear all opposition against him; in which respect he had rest and freedom from war.

Verse 31. {And Jehoshaphat reigned, etc.} See 1 Kings 22:41, 42.

Verse 32. {And he walked in the way of Asa, etc.} Asa’s first course of life is here meant. See ch. 16:11 and 17:3 and 1 Kings 22:43.

Verse 33. {Howbeit the high places were not taken away} See 1 Kings 22:43.

{for as yet the people had not prepared their hearts, etc.} Some outward reformation they had yielded unto, but yet their hearts lingered after their old superstitions. See ch. 15:17; 1 Chr. 29:18.

Verse 34. {Now the rest of the acts of Jehoshaphat first and last} See ch. 16:11.

{behold, they are written in the book} Heb. words. See ch. 12:15.

{of Jehu the son of Hanani} See ch. 19:2.

{who is mentioned} Heb. was made to ascend, or registered.

{in the book of the kings of Israel} 1 Kings 16:1.

Verse 35. {And after this} After that great deliverance, v. 22, etc.

{did Jehoshaphat king of Judah join himself with Ahaziah king of Israel} See 1 Kings 22:51.

{who did very wickedly} Jehoshaphat’s sin was the greater because he had been reproved for the like, ch. 19:2.

Verse 36. {And he joined himself with him to make ships to go to Tarshish} It is said 1 Kings 22:49 that Jehoshaphat would not go with the ships of Ahaziah: therefore it is probable that though at first he did indeed join with Ahaziah, yet after being reproved for it, v. 37, he refused to go.

{and they made the ships in Ezion-geber} See 1 Kings 22:48.

Verse 37. {Then Eliezer the son of Dodavah of Mareshah} There were more of this name, as Abraham’s servant, Gen. 15:2, Moses his son, Exod. 18:4, and sundry others.

{prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah} We see how good men may fall again into the same fault. See ch. 19:2. Compare also Gen. 12:13 with 20:2.

{the LORD hath broken thy works: and the ships were broken that they were not able to go to Tarshish} God will not prosper the evil undertakings of his children. See 1 Kings 22:48.

CHAPTER 21

Verse 1. {Now Jehoshaphat slept with his fathers, and was buried, etc.} See 1 Kings 2:10 and 22:50.

{and Jehoram his son reigned in his stead} An impious son succeeded a pious father. Grace is not propagated by nature.

Verse 2. {And he had brethren the sons of Jehoshaphat, Azariah, etc.} Here are six expressed by name, and it may be they were all he had living. Our English translators give the same name to the first and the fourth, but in the Hebrew there is a little difference: for the name of the fourth is Azariahu.

{All these were the sons of Jehoshaphat} This is repeated, that the unnaturalness of Jehoram v. 4 might be the more manifested.

{king of Israel} See ch. 12:1 and 15:17. Jehoshaphat coming from David by lineal descent had a right to the whole kingdom of Israel, but he held only a part thereof: so that here is a synecdoche. So v. 4.

Verse 3. {And their father gave them great gifts} He showed a fatherly respect towards them, in providing bountiful gifts for them, but he would not impair his eldest son’s inheritance by giving them part thereof.

{of silver and of gold, and of precious things} Under precious things are comprised jewels, pearls, precious stones, silks, fine linen, with the like.

{with fenced cities} Jehoshaphat placed his sons in those cities, because he most confided in them for defense of the land, and that they also might be the better secured against their enemies. Rehoboam did the like, and it is said that he did wisely therein, ch. 11:23.

{in Judah} Under Judah Benjamin also is comprised. See ch. 11:1.

{but the kingdom gave he to Jehoram} It is probable that Jehoram carried himself fairly while his father lived: for he committed the government of the kingdom to him when he went out to war with Ahab. See 2 Kings 1:17 and 8:16.

{because he was the firstborn} This he did according to the law, Deut. 21:17. This privilege God of old gave the firstborn, Gen. 4:7.

Verse 4. {Now when Jehoram was risen up to the kingdom of his father} This is not to be taken of his governing as viceroy in his father’s life, but of his sitting upon the throne when his father was dead, and the kingdom settled in him alone.

{he strengthened himself} See ch. 12:1, 13. He sought to make himself strong (as Jeroboam did, ch. 13:7) that he might the better effect his mischievous intents.

{and slew all his brethren with the sword} It might be his brethren were pious men, and set themselves to maintain the true worship of God; Jehoram therefore, being a great idolater, took them out of the way, that they might be no eyesore nor obstacle unto him. See v. 13; Judg. 9:5.

{and divers also of the princes} The same reason might move him to slay the princes that moved him to slay his brethren.

{of Israel} Israel is here put for Judah, as v. 2.

Verse 5. {Jehoram was thirty and two years old, etc.} See 2 Kings 8:17.

Verse 6. {And he walked in the way of the kings of Israel, etc.} See 2 Kings 8:18.

Verse 7. {Howbeit the LORD would not destroy the house of David} Or, Judah, 2 Kings 8:19.

{because of the covenant that he had made with David} Or, for David his servant’s sake, 2 Kings 8:19.

{and as he promised to give a light to him} Heb. lamp, or candle.

{and to his sons for ever} See 2 Kings 8:19; 1 Kings 11:36; Ps. 132:11, etc.; 1 Chr. 17:12, 14.

Verse 8. {From under the dominion of Judah} Heb. hand of Judah.

{and made themselves a king} See 2 Kings 8:20.

Verse 9. {Then Jehoram went forth with his princes} Or, Joram went over to Zair, 2 Kings 8:21. By that which is here noted of his princes, it appears that some of them yielded to idolatry, and did as he would have them.

{and all his chariots with him, etc.} See 2 Kings 8:21. There it is added that the people fled into their tents.

Verse 10. {So the Edomites revolted, etc.} See 2 Kings 8:22.

{because he had forsaken the LORD God of his fathers} See ch. 13:10 and 15:2. This is added to show that the Lord stirred up those Edomites, as his scourge, to punish this idolatrous king. This was not the reason that moved the Edomites to revolt: it was their own desire of freedom from being subject to a foreign prince that moved them thereto: yet by his idolatrous and wicked courses and by his cruelty to his brethren and princes they might gather that the Lord would forsake him, and thereupon take advantage and occasion of revolting.

Verse 11. {Moreover he made high places in the mountains of Judah} See 1 Kings 3:2, 4. Thus this wicked king restored those impieties and idolatries which his father and grandfather had destroyed, ch. 14:15 and 19:3.

{and caused the inhabitants of Jerusalem to commit fornication} Spiritual fornication is here meant, i.e., idolatry, v. 13. See 2 Kings 9:22.

{and compelled Judah thereto} He contented not himself to draw the inhabitants of that city where himself dwelt unto idolatry, but he drew also his whole kingdom thereunto, and that by force, raising persecution against such as refused.

Verse 12. {And there came a writing to him from Elijah the prophet, saying} Without all question Elijah was before this translated. For while Jehoshaphat was living, inquiry being made about a prophet of the Lord in Israel, answer was returned that there was Elisha who poured water on the hands of Elijah, 2 Kings 3:11, by which it appears that Elisha was then famous for a prophet; but this was not till after Elijah was taken away, 2 Kings 2:10. Hereupon a great doubt arises, How a writing should come from Elijah, who was now in heaven, unto Jehoram, who was on earth. Some rather cut than untie the knot, denying that this was that Elijah whose story is recorded 1 Kings 17:1, etc., and saying that another man might bear this name; or that Elisha might be called Elijah as John the Baptist was, Matt. 17:12, 13, because the spirit of Elijah was in him, Luke 1:17. But a more ready and probable resolution of the doubt is this, That the true and famous Elijah had written that which is here set down before his rapture, even while he was on earth, and left it behind him to be delivered to Jehoram after he should have committed the forementioned abominations. We read 1 Kings 13:2 that a man of God prophesied of Josiah by name long before his birth. So did Isaiah of Cyrus, Isa. 45:1. The like might Elijah do of Jehoram. This might the rather be done, because this impious king would not endure a living prophet to declare the truth unto him; and that he might be the more convinced and confounded of and for his wickedness, when he should see a writing brought to him from one that was then in heaven.

{Thus saith the LORD God of David thy father} This description of God is a great aggravation of his sin and his ingratitude against him.

{Because thou hast not walked in the ways of Jehoshaphat thy father} See ch. 20:32.

{nor in the ways of Asa king of Judah} See ch. 14:2. To degenerate from the good pattern of holy progenitors is a great aggravation.

Verse 13. {But hast walked in the way of the kings of Israel} All the kings of Israel from the revolt were impious and idolatrous.

{and hast made Judah and the inhabitants of Jerusalem to go a whoring} See v. 11.

{like to the whoredoms of the house of Ahab} Ahab’s idolatries were more and greater than his predecessors, 1 Kings 16:31, 33.

{and also hast slain thy brethren of thy father’s house} V. 4. Cruelty and impiety much aggravate each other.

Verse 14. {Behold, with a great plague} Heb. stroke. See 1 Kings 8:37.

{will the LORD smite thy people} He himself also was smitten, v. 18, so as it is here to be understood, q.d., The Lord will smite thee and thy people, etc. But the people and the other that follow are here named to aggravate the judgment, which he brought not upon himself only but upon them also. The people must needs be smitten when an enemy entered into the land, v. 17.

{and thy children, and thy wives} These were smitten in that they were carried away by the enemy, v. 17.

{and all thy goods} The greater part of his substance is here meant.

Verse 15. {And thou shalt have great sickness, etc.} See v. 19.

{by reason of the sickness day by day} It seems he had no intermission of pain, but day after day was tormented therewith.

Verse 16. {Moreover the LORD stirred up against Jehoram} The Lord has the spirits even of enemies in his power, to order them as he will.

{the spirit of the Philistines and of the Arabians} These had been tributaries to the king of Judah, ch. 17:11, but now they take advantage to subdue their lord and free themselves.

{that were near the Ethiopians} Heb. Cushites. The Arabians that bordered upon the Ethiopians assisted them in their war against Asa, and thereupon were smitten and spoiled by the men of Judah, ch. 14:15. And now they take their advantage to execute revenge.

Verse 17. {And they came up into Judah and brake into it} That which follows shows that they ran through the land so far as to enter into the royal city and plunder it.

{and carried away} Heb. carried captives.

{all the substance that was found in the king’s house} The king’s house was in Jerusalem: so that the enemy entered the chief city.

{and his sons also} Here we see God’s just revenge: Jehoram slew his father’s sons v. 4, and the enemy slew his sons. See ch. 22:1.

{and his wives} Kings then used to have many wives. All Jehoram’s were not taken from him; for Athaliah remained to usurp the crown, ch. 22:10.

{so that there was never a son left him save Jehoahaz} Or, Ahaziah, ch. 22:1, or, Azariah, ch. 22:6. So as he had three names.

{the youngest of his sons} No reason is rendered why this should be spared. It may be the enemy could not find him. But herein appeared the divine providence about the accomplishment of his promise to David. See v. 7.

Verse 18. {And after all this} Impenitents bring upon themselves one judgment after another, till they be even clean destroyed. See Lev. 26:18, 21, 24, 28.

{the LORD smote him in his bowels} These being within a man are oft the subject of the greater torment.

{with an incurable disease} His malady was intolerable for the present, and incurable for the future.

Verse 19. {And it came to pass that in process of time, after the end of two years} This was a long time for a man to lie under a torturing malady.

{his bowels fell out by reason of his sickness} The disease was very great, that it forced his bowels out of him.

{so he died of sore diseases} He had no cure for his body, nor yet for his soul; but died under God’s heavy hand and great indignation.

{And his people made no burning for him, like the burning of his fathers} See ch. 16:14. The great sins he committed against God, the wrongs he did to man, and the judgments he brought upon the land turned the hearts of his subjects from him; so that though he had been a king, yet little respect was showed him when he was dead.

Verse 20. {Thirty and two years old, etc.} See v. 5.

{and departed without being desired} Heb. without desire. He lived and died so miserable and ignoble, as living he took no content in himself, nor in life and death did any other care for him.

{howbeit they buried him in the city of David, etc.} See 1 Kings 2:10. Because he was the son of David, and a king, they buried him in the city of David; but to show that he deserved neither the honor of a king nor of a son of David, they would not lay his corpse in that place where his predecessors lay. And this is added as an evidence of his subjects’ disesteem of him.

CHAPTER 22

Verse 1. {And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead} It seems Jehoram being for two years together miserably perplexed with a tormenting disease, took little care about his successor: therefore the inhabitants of Jerusalem took that care upon them, it being the chief city and strongest hold of the kingdom, and the rest of the land having been extremely spoiled by the enemy, ch. 21:17. By the inhabitants of Jerusalem the Sanhedrin or great council of the kingdom may be meant. Yet others also gave their consent.

{for the band of men that came with the Arabians to the camp had slain all the eldest} Chap. 21:17. This was the reason why they made the youngest son king; he was the only son of Jehoram then living.

{So Ahaziah the son of Jehoram king of Judah reigned} 2 Kings 8:24. In this chapter is set down the short reign and miserable end of Ahaziah, and the evil consequence thereof; namely, Athaliah, a woman and a stranger, to be an usurper of the crown, v. 10.

Verse 2. {Forty and two years old was Ahaziah when he began to reign} This place seems to contradict two others, one whereof says that Jehoram, the father of this Ahaziah, was thirty and two years old when he began to reign, and that he reigned eight years, ch. 21:5, the other, that this very Ahaziah was two and twenty years old when he began to reign, 2 Kings 8:26. By the former, Ahaziah’s father was but forty years old when he died; how then could his son be two and forty? Can a son be elder than his father at the same time? By the latter, one and the same man should be two and twenty and two and forty years old at once. To reconcile these places some say that Jehoram being two and thirty years old when he began to reign, lived eight and twenty after that; of which, Jehoram himself reigned but eight, and Ahaziah governed the kingdom twenty years in his father’s lifetime: so as they make Ahaziah two and twenty years old when he began to govern as viceroy, and two and forty when he began to reign alone after his father’s death. But besides that there is no ground of Scripture for this reconciliation, it crosses all the circumstances of the history; in particular, it interrupts the series of the genealogy of kings, and especially the chronology of the reigns of the kings of Judah and of Israel. There is therefore a fairer way of solving the forementioned doubts; namely, That the two and twenty years, 2 Kings 8:26, be taken properly of Ahaziah’s age at that time, but the two and forty years here of the continuance of Omri’s pedigree, from whom Ahaziah descended by his mother Athaliah, 2 Kings 8:18, 26. For Omri, great-grandfather to Ahaziah, reigned six years as sole king, 1 Kings 16:23, Ahab, his grandfather, two and twenty, 1 Kings 16:29, Ahaziah his uncle, two, 1 Kings 22:51, Joram, another uncle, twelve, 2 Kings 3:1. These make up just forty-two years. We have a like computation from the beginning of the division of the two kingdoms, ch. 15:19 and 16:1. And this may the better be borne, because the Hebrew thus expresses it, A son of forty and two years was Ahaziah in his reigning. I will not deny but that Hebraism is oft used of a king’s age when he began to reign, but it may also be taken of the continuance of a stock. To make this interpretation the more clear, some putting the last clause of this verse in the beginning (which is called a trajection) thus read it with part of the former verse, So Ahaziah the son of Jehoram king of Judah reigned: his mother’s name also was Athaliah the daughter of Omri. He was forty and two years old when Ahaziah began to reign, and he reigned one year in Jerusalem, etc. See 1 Kings 8:26.

Verse 3. {He also walked in the ways of the house of Ahab} See 2 Kings 8:27. Also has reference to Jehoram; Ahaziah as well as Jehoram, did so. See ch. 21:6.

{for his mother} She was grandchild to Omri, and daughter of Jezebel a most wicked woman. See 1 Kings 16:31 and 18:4 and 19:2 and 21:5, etc. and 2 Kings 9:22. And this daughter was no better than her mother, if not worse, v. 10.

{was his counsellor to do wickedly} Mothers’ counsel is very prevalent with children, either for good or evil. See 1 Kings 15:10.

Verse 4. {wherefore he did evil in the sight of the LORD, like the house of Ahab} See 2 Kings 8:27.

{for they were his counsellors} It seems Athaliah brought divers of Ahab’s stock to Jerusalem with her, where they corrupted the king her son.

{after the death of his father, to his destruction} They persuaded him after his father’s death to join with Joram the son of Ahab in war against Hazael, 2 Kings 8:28, and this was the occasion of his death, 2 Kings 9:27.

Verse 5. {He walked also after their counsel} He did not only hear their counsel, but also follow it.

{and went with Jehoram the son of Ahab, etc.} See 2 Kings 8:28.

{And the Syrians smote Joram} Or, wounded, 2 Kings 8:28. The Hebrew is the same in both places.

Verse 6. {And he returned to be healed, etc.} See 2 Kings 8:29.

{because of the wounds which were given him} Heb. wherewith they wounded him.

{And Azariah} Called Ahaziah, v. 1, and Jehoahaz, ch. 21:17.

Verse 7. {And the destruction} Heb. treading down. Both himself and his whole kingdom was indeed trodden down.

{of Ahaziah was of God} Ordered by divine providence. See 1 Kings 12:15.

{by coming to Joram} His going to Joram was the occasion of his destruction, 2 Kings 9:21, etc. Had he tarried at Jerusalem, Jehu would not have meddled with him.

{For when he was come, he went out with Jehoram against Jehu} This shows how his coming to Joram was his destruction.

{the son of Nimshi} See 2 Kings 9:2.

{whom the LORD hath anointed to cut off, etc.} See 2 Kings 9:6, etc.

Verse 8. {And it came to pass that when Jehu was executing judgment upon the house of Ahab} 2 Kings 9:22, etc.

{and found the princes of Judah} i.e., Such as accompanied Ahaziah when he went to Joram, 2 Kings 8:28.

{and the sons of the brethren of Ahaziah} 2 Kings 10:13, etc.

{that ministered to Ahaziah} They were his subjects, and attended upon him.

{he slew them} Caused them to be slain, 2 Kings 10:14.

Verse 9. {And he sought Ahaziah} For when he saw Joram slain by Jehu, he fled, 2 Kings 9:27.

{and they caught him} i.e., Jehu’s soldiers.

{for he was hid in Samaria} See 2 Kings 9:27.

{and brought him to Jehu} To see what judgment he would pronounce against him.

{and when they had slain him} At Jehu’s command, 2 Kings 9:27.

{they buried him} They who slew Ahaziah gave his servants leave to carry his dead corpse away and to bury it.

{because (said they) he is the son of Jehoshaphat, who sought the LORD with all his heart} Piety, sincerity, and integrity (which are here noted to have been in Jehoshaphat) are reverenced and had in esteem even by those that have not their own hearts possessed therewith. But this is also to be taken as a special motion of the Spirit in them, to testify God’s respect to his servant Jehoshaphat.

{So the house of Ahaziah had no power to keep still the kingdom} The king himself, his kindred and princes being destroyed.

Verse 10. {But when Athaliah, etc.} See 2 Kings 11:1.

{of the house of Judah} The ground of her cruelty was that she might make way to the crown.

Verse 11, 12. {But Jehoshabeath, etc.} See 2 Kings 11:2, 3.

CHAPTER 23

Verse 1. {And in the seventh year} This has relation to the six years ch. 22:12. Here is set down the rescuing of this kingdom from Athaliah the usurper, to the house of David.

{Jehoiada strengthened himself} Athaliah usurping the crown had got so many on her side, and so destroyed and weakened those that stood for the house of David, as that Jehoiada (of whom see 2 Kings 11:4) durst not oppose himself openly and publicly: yet from time to time he got as many as he could to take part with him, and laid what weapons and ammunition he could within the courts and chambers of the house of God, and so strengthened himself.

{and took the captains of hundreds} Or, sent and fet the rulers over hundreds, with the captains and the guard, 2 Kings 11:4. The same word is here translated captains, and there rulers.

{Azariah, etc.} The parentage of these captains here named declares that they were Levites.

{into covenant with him} 2 Kings 11:4 it is added, that he brought them to him into the house of the Lord, and also, that he took an oath of them in the house of the Lord, and shewed them the king’s son.

Verse 2. {And they went about in Judah} Wheresoever any Levites had their abode.

{and gathered the Levites out of all the cities of Judah} Not only those whose course it was at that time to serve in the house of the Lord, but others also.

{and the chief of the fathers of Israel} These might be other than Levites, namely, governors in the commonwealth of Judah and Benjamin: for so is Israel here to be taken, as ch. 12:1 and 21:2.

{and they came to Jerusalem} That there they might combine together, and aid Jehoiada in that great work which he intended.

Verse 3. {And all the congregation made a covenant with the king} This was a mutual stipulation betwixt the king and them, That the king should maintain the true worship of God, the peace of the kingdom, and privileges of the subjects; and that the people should maintain the king, and yield unto him his due.

{in the house of God} The courts wherein the priests and Levites offered sacrifices and did other services, and wherein the people stood to behold and hear them, are oft styled the house of God; so in this place.

{and he said unto them, Behold, the king’s son shall reign} This he speaks in regard of the right the king had to the crown, being the former king’s son, ch. 22:11, and of God’s promise to David and his posterity forever, 1 Chr. 17:14, and of his confidence that God would prosper their endeavors.

{as the LORD hath said of the sons of David} 2 Sam. 17:12; 1 Kings 2:4 and 9:5; ch. 6:16 and 7:18.

Verse 4. {This is the thing that ye shall do, a third part, etc.} See 2 Kings 11:5.

{of the priests and of the Levites} This has reference to the third part, implying that it was taken out of such and such priests and Levites.

{shall be porters of the doors} Heb. thresholds. See 2 Kings 12:9. Some of them being by their ordinary office porters of the doors of the house of God, had at this time a special charge for the gate behind the guard, 2 Kings 11:6.

Verse 5. {And a third part at the king’s house} i.e., The gate that opened to the king’s house: and they are said to be keepers of the watch of the king’s house, 2 Kings 11:5.

{and a third part at the gate of the foundation} This was also called the gate of Sur, 2 Kings 11:6.

{and all the people shall be in the courts of the house of the LORD} The great court, ch. 4:9, where the people stood, was divided into sundry parts, and thereupon the plural number, courts, is here used. See 1 Kings 6:36.

Verse 6. {But let none come into the house of the LORD} i.e., The court of the priests, ch. 4:9. See v. 3.

{save the priests} For they were to offer sacrifices there.

{and they that minister of the Levites} Such Levites as were attendant upon priests, and therein were distinguished from singers and porters, 1 Chr. 24:20 and 25:1.

{they shall go in, for they are holy} Heb. holiness. They were not merely holy by profession, as all God’s people were, but also by special function, being set apart to holy services.

{but all the people shall keep the watch of the LORD} They shall stand in the great court, and there abide, without thrusting themselves into the priests’ courts; as the Lord of old enjoined. Or, they shall keep all but priests and Levites from entering into the priests’ courts. Or, they shall observe that ordinance which God has appointed to them in their own court.

Verse 7. {And the Levites shall compass, etc.} See 2 Kings 11:8.

{and whosoever else cometh into the house he shall be put to death, etc.} Or, he that cometh within the ranges let him be slain, 2 Kings 11:8.

Verse 8. {So the Levites and all Judah} Or, the captains over hundreds, 2 Kings 11:9. These captains were Levites. See v. 1. By Judah others of the people may be meant. They are called all the people, v. 6.

{did according to all things, etc.} See 2 Kings 11:9.

{for Jehoiada the priest dismissed not the courses} Priests and Levites had their courses to serve, which when they had executed, they were usually permitted to go to their houses; but at this time they were not permitted so to do.

Verse 9. {Moreover, Jehoiada the priest delivered to the captains of hundreds spears, and bucklers, and shields} These three are put for all kind of warlike instruments: for without question he gave them swords also.

{that had been king David’s} See 2 Kings 11:10.

{which were in the house of God} Or, in the temple, 2 Kings 11:10. See v. 3.

Verse 10. {And he set all the people} By all the people are here meant that multitude of Levites which were now brought together, and had weapons given them.

{every man having his weapon in his hand} Prepared and ready to defend the king, and oppose all that should hinder his coronation.

{from the right side} Heb. shoulder. For as a man’s body has two shoulders, so an edifice has two sides. This was the north side.

{of the temple} Heb. house.

{to the left side of the temple} That was the south side: for they went into the temple at the east.

{along by the altar and the temple} See 2 Kings 11:11.

{by the king round about} The king standing at the entrance into the priests’ court, the priests and Levites might guard him in that court, and others of the people in the great court.

Verse 11. {Then they brought out the king’s son, etc.} See 2 Kings 11:12.

{and Jehoiada and his sons anointed him} Jehoiada himself might pour oil upon his head, and his sons stand close by him, and give him the vessel wherein the oil was, and also take it away again. It is said that Zadok and Nathan anointed Solomon, 1 Kings 1:34. There see more of anointing kings. It is very probable that Zechariah the son of Jehoiada was one of those that are here said to anoint Joash; which does much aggravate the ingratitude of Joash in stoning him, ch. 24:21, 22.

{and said, God save the king} Heb. Let the king live. See 1 Kings 1:39. Not only the priests who anointed Joash, but also all the people present made that acclamation.

Verse 12. {Now when Athaliah heard the noise of the people} Or, the noise of the guard, and of the people, 2 Kings 11:13.

{running} It being an unexpected and very joyful sight, they ran up and down rejoicing thereat.

{and praising the king} They much rejoiced that one of the house of David was anointed king, and praised God for the same.

{she came to the people into the house of the LORD} Or, into the temple of the Lord, 2 Kings 11:13.

Verse 13. {And she looked, and behold, the king stood at his pillar} It is called his pillar because it was a pillar where kings used to stand. And therefore it is added 2 Kings 11:14, as the manner was. See on 1 Kings 6:36.

{at the entering in} i.e., The entering into the priests’ court.

{and the princes and the trumpets by the king, etc.} See 2 Kings 11:14.

{and all the people of the land rejoiced, and sounded with trumpets} This latter act of sounding with trumpets, is to be applied to the priests, whose office it was to sound therewith.

{also the singers with instruments of musick} See 1 Chr. 25:1, etc.

{and such as taught to sing praise} Music masters, 1 Chr. 25:1, etc.

{Then Athaliah rent her clothes, and said, Treason, treason} Heb. conspiracy, conspiracy. See 2 Kings 11:14.

Verse 14. {Brought out} Or, commanded, 2 Kings 11:15.

{that were set over the host, etc.} the officers of the host, 2 Kings 11:15.

Verse 15. {So they laid hands on her, etc.} See 2 Kings 11:16.

Verse 16. {And Jehoiada made a covenant between him, etc.} Or, between the Lord and the king, 2 Kings 11:17.

Verse 17. {Then all the people went to the house of Baal, etc.} See 2 Kings 11:18.

Verse 18. {Also Jehoiada appointed the officers of the house of the LORD} Or, the priest appointed officers over the house of the Lord, 2 Kings 11:18.

{by the hand of the priests the Levites} These he committed to the priests the Levites.

{whom David had distributed in the house of the LORD} See 1 Chr. 23 and 24 and 25 and 26.

{to offer the burnt offerings of the LORD} Namely, in their several courses.

{as it is written in the law of Moses} Num. 28:2, etc.

{with rejoicing and with singing} Singing was both an evidence of their rejoicing, and also a means of quickening their spirits the more.

{as it was ordained by David} Heb. by the hands of David. See 1 Kings 8:53, 56.

V. 19. {And he set the Porters at the gates of the house of the LORD} Of these porters and their courses see 1 Chron. 26:1, etc.

{that none which was unclean in any thing should enter in} Namely, into the great court, among the people that were assembled to worship God. This was one principal end of the porters’ function.

V. 20. {And he took the captains of hundreds} Such as are mentioned v. 2.

{and the nobles} Such as are called princes v. 13.

{and the governors of the people} Of these some were of cities and towns; others of tribes.

{and all the people of the land} By the enumeration of all sorts it appears that it was a very great assembly.

{and brought down the King from the house of the LORD} See 2 King. 11:19.

{and they came through the high gate to the King’s house} Or, by the way of the gate of the guard, 2 King. 11:19.

{and set the King upon the throne of the Kingdom} Or, he sat on the throne of the Kings, 2 King. 11:19.

V. 21. {And all the people of the land rejoiced, etc.} 2 King. 11:20, this clause is added, beside the Kings house.

CHAPTER 24

Verse 1. {Joash was seven years old when he began to reign} See 2 King. 11:21. In this chapter are two remarkable points; I. The good government of Joash while Jehoiada lived, together with the death and burial of Jehoiada, from v. 1 to v. 17. II. The apostasy of King Joash, together with the ill consequences thereof, v. 17, etc.

{and he reigned forty years, etc.} See 2 King. 12:1.

V. 2. {And Joash did that which was right, etc.} The ground hereof is added 2 King. 12:2. Jehoiada the Priest instructed him.

V. 3. {And Jehoiada took for him} This is a father’s part, Gen. 24:4 and 28:2. And Jehoiada showed himself as a father to Joash even from his infancy, ch. 22:11, 12 and 23:1, etc. King Joash also carried himself towards Jehoiada as a son to his father.

{two wives} An evil custom made good men yield to it. From the beginning it was unlawful to have more wives than one, Matt. 19:4.

{and he begat sons and daughters} This was in itself a blessing, especially to the kings of Judah, in regard of God’s promise to David, 1 Chr. 17:11.

V. 4. {And it came to pass after this} After that Joash was established in the kingdom, and had wives and children.

{that Joash was minded to repair} Heb. it was in the heart of Joash to renew.

{the house of the LORD} All the parts of the temple and several things therein are comprised under this word house; as Asa renewed the Altar of the Lord, ch. 15:8. The reason of the need there was to repair the house of God is rendered v. 7.

V. 5. {And he gathered together the Priests and the Levites} To these especially did the care of the house of the Lord belong.

{and said to them, Go out unto the cities of Judah} Under Judah Benjamin and so much of other tribes as were under the government of Joash are comprised.

{and gather of all Israel} Israel is here to be taken in no larger extent than Judah before was. See ch. 11:1 and 21:2.

{money to repair the house} By money all things needful to such a purpose might be prepared.

{of your God} The Lord was in special manner the God of the priests and Levites, by reason of their special attendance in his house and upon his service. This relation is here added to make them the more diligent and faithful.

{from year to year} From time to time as need should require. This is added, 1. because the work was great and could hardly be perfected in a year. 2. because the manner of collecting the money and providing materials would be long. 3. because the collectors were somewhat negligent. 4. because as one thing was repaired, another thing might need reparation; and that year after year.

{and see that ye haste the matter} This he added to show his earnest desire to have the work done, and to prevent such inconveniences as by delay might fall out.

{howbeit the Levites hasted it not} For in the three and twentieth year of King Joash the Priests had not repaired the breaches of the house, 2 King. 12:6.

V. 6. {And the King called for Jehoiada the chief} And for the other Priests, 2 King. 12:7.

{and said unto him} The king’s speech is in special directed to the high priest.

{Why hast thou not required of the Levites} The high priest had special command over the Levites.

{to bring in out of Judah and out of Jerusalem} Out of country and city.

{the collection according to the commandment of Moses} Ex. 30:12, 13, 14. Heb. collection of Moses. The other words are inserted to make up the sense. The commandment which Moses gave thereabout was from the Lord. There were two kinds of collections enjoined by Moses; one voluntary, what every one would give of his own good will; see Ex. 25:2, etc. The other imposed on every one as a ransom for his soul, Exod. 30:12, etc. Either of these, or both, may be meant. In the former collection of Moses, gold, silver, brass, blue, purple, scarlet, fine linen, and sundry other things might be contributed, but here only money, v. 5.

{the servant of the LORD} A title frequently given to Moses, ch. 1:3. Num. 12:7. Deut. 34:5. Josh. 1:1. See 1 King. 3:6.

{and of the congregation of Israel} Or, even of the congregation of Israel. Which Moses commanded to receive of the congregation.

{for the tabernacle of witness} That which Moses built was styled the Tabernacle of witness, Num. 17:7, 8 and 18:2, in regard of the ark and the tables of stone within it, which contained the covenant betwixt God and his people, and was a witness between them. These being in the tabernacle, it was called the Tabernacle of witness. The end of mentioning this here is to show that as Moses had a collection for the tabernacle, so in like case a like course was to be taken for the temple.

V. 7. {For the sons of Athaliah that wicked woman had broken up the house of God} Or, Athaliah dealing wickedly, her sons had broken up the house of God. Q. Athaliah had no sons but by Jehoram, and he had no sons left but his youngest, ch. 21:17. How then could the sons of Athaliah do that which is here said to be done by them? A. Her sons might break up the house of God before they were taken and slain by the enemy. Or sons may by synecdoche be put for son, and Ahaziah only be meant; who might break up the house of God; for he was a very wicked king, ch. 22:3, 4.

{and also all the dedicate things of the house of the LORD} This was their end of breaking up the house of God, that they might take away such treasures as had been dedicated to God’s service, and laid up there.

{did they bestow upon Baalim} Baalim may here properly be taken for that idol which Ahab worshiped, 1 King. 16:31, or indefinitely for all manner of idols, as ch. 17:3. This aggravates their impiety, in that they did not only rob God, but also bestowed that which was his upon idols.

V. 8. {And at the King’s commandment they made a chest} The king being very careful that all that was gathered for the temple should be reserved for that use, would have a chest made for that end. This was by Jehoiada’s advice, 2 King. 12:9.

{and set it without at the gate of the house of the LORD} In the great court, beside the altar on the north side, as they went into the priests’ court. It was here set, because so far the people might come, and no further. See 2 King. 12:9.

V. 9. {And they made a proclamation} Heb. and they gave a voice. By the voice of a crier or herald they caused it to be proclaimed. See 2 King. 15:22.

{through Judah and Jerusalem} Country and city, as v. 6.

{to bring in to the LORD} i.e. To the house of the Lord, for the Lord’s service.

{the collection that Moses the servant of God laid upon Israel in the wilderness} Where and when the tabernacle was building. See v. 6.

V. 10. {And all the Princes and all the people rejoiced} Even as they did upon a like occasion in David’s time, 1 Chr. 29:9.

{and brought in} Willingly and cheerfully.

{and cast into the chest} Or, put in. For the chest had a hole in the lid of it, 2 King. 12:9.

{until they had made an end} Of giving what they intended. Or, they continued their contributions till all that needed repairing was finished.

V. 11. {Now it came to pass, that at what time the chest was brought} Or, at what time he brought the chest. Namely he to whom the charge thereof was given.

{unto the King’s office} A place appointed by the king for taking out and telling the money.

{by the hand of the Levites} Who had the charge thereof.

{and when they saw that there was much money, the King’s Scribe, and the high priest’s officer} The high priest himself is said to do this, 2 King. 12:10.

{came and emptied the chest} It is added 2 King. 12:10, and they put up in bags, and told the money that was found in the house of the Lord.

{and took it and carried it to its place again} That it might be ready for more money to be put into it.

{thus they did day by day} Not that every day the chest was emptied, but time after time, so oft as it was full.

{and gathered money in abundance} This shows that the people willingly offered to the house of the Lord.

V. 12. {And the king and Jehoiada} The king was in such things counseled by Jehoiada, and did what he would have him do.

{gave it to such as did the work of the service of the house of the LORD} They gave it, being told, to such as had the oversight of the house of the Lord, 2 King. 12:11.

{and hired Masons, and Carpenters, etc.} i.e. Such as had the oversight of the house hired these workmen, or laid out the money to them, 2 King. 11:12. See there the difference betwixt masons and carpenters.

{and also such as wrought iron and brass, etc.} i.e. Smiths and braziers; for both iron and brass were used about the temple. See 1 Chron. 22:3.

V. 13. {So the workmen wrought} Every one in that which belonged unto him.

{and the work was perfected by them} Heb. the healing went up upon the work. This is a metaphor, whereby the ruins of the temple are resembled to the wounds of a body, and the repairs of those ruins to the healing of wounds.

{and they set the house of God in his state} Even as it was before it was broken up, v. 7.

{and strengthened it} So as they kept it from further decay.

V. 14. {And when they had finished it} This has reference to the workmen, and imports as much as the metaphor v. 13.

{they brought the rest of the money, etc.} i.e. The overseers who had the charge of receiving and disbursing the money. See v. 12.

{whereof were made vessels for the house of the LORD} i.e. Such as were made by Solomon, 1 King. 7:50. For Athaliah had taken away such as were in the temple before, v. 7.

{even vessels to minister} For such services as were done in the temple.

{and to offer withal} Or, Pestils, or Mortars. Some take these vessels for incense-cups, or censers.

{and spoons} See 1 King. 7:50.

{and vessels of gold and silver} The vessels before mentioned and also others were made of those metals.

{and they offered burnt offerings in the house of the LORD} This is synecdochically put for all the worship and service appertaining to the temple. When they had made the temple fit for service, and done all other things that were requisite, they performed such worship to God therein as was prescribed.

{continually} Every day, day after day.

{all the days of Jehoiada} After his death they left the house of the Lord, v. 18.

V. 15. {But Jehoiada waxed old} It was a great blessing to that kingdom that he continued till he was old.

{and was full of days when he died} See 1 Chron. 23:1. He was ten or eleven years old at Solomon’s death, and lived in the reign of eight kings of Judah.

{an hundred and thirty years old was he when he died} Heb. a son of an hundred and thirty years. This was an extraordinary old age for those times.

V. 16. {And they buried him in the city of David among the Kings} This was a great honor. See 1 King. 2:10.

{because he had done good in Israel} By Israel is here meant the kingdom of Judah, as ch. 12:1 and 21:4. He restored that kingdom to the house of David, as it is at large set down ch. 23.

{both towards God} In restoring his worship, v. 14, and causing his promise to be accomplished, ch. 23 and v. 3.

{and towards his house} Because mention is before made both of David and also of God, the relative his is by some referred to David, by others to God: He did good to David’s house, or stock, by preserving it from utter destruction; or, he did good towards God’s house, by causing it to be repaired, and procuring true worship to be performed therein.

V. 17. {Now after the death of Jehoiada} The death of a wise, godly and zealous governor is a great loss to a kingdom.

{came the Princes of Judah} Certainly these princes were hollow-hearted that could conceal themselves while Jehoiada lived, and as soon as he was dead manifested their impious mind.

{and made obeisance to the King} They made pretense of doing honor unto him, that so they might persuade him to idolatry.

{then the King hearkened unto them} Flatterers much prevail with kings. Though Joash had been well instructed, and thereby addicted to worship the Lord in the temple as he had prescribed, yet the princes by their flatteries alluring him to use his regal authority according to his own mind and lust, yea even in matters of religion, brought him to yield to their counsels.

V. 18. {And they left the house of the LORD} It seems they were weary of coming to the temple, and so desired that they might every one worship God in such places and after such manner as themselves thought meet.

{God of their fathers} See ch. 13:12. This relation betwixt God and their fathers much aggravated their impiety.

{and served groves and idols} i.e. Idols in groves. See 1 King. 16:33. Leaving the house of the Lord, they did every one in their several places worship God as they pleased. Yea also they worshiped false gods comprised under this word idols.

{and wrath} Judgments the effect of God’s wrath. See chap. 28:13.

{came upon Judah and Jerusalem} Upon country and city and all the inhabitants therein.

{for this their trespass} Sin, especially idolatry, is the cause of judgment.

V. 19. {Yet he sent} Though they deserved judgment upon their first apostasy, yet the Lord in great patience sent his ministers to declare their sin to their faces, and to foretell them of judgments hanging over their heads, thereby to bring them to repentance. So dealt he with the ten tribes, 2 King. 17:13, and with the men of Judah after this, ch. 36:15.

{Prophets to them} Extraordinary messengers, and not one only, but Prophets, many of them, time after time, one after another.

{to bring them again unto the LORD} This is the main end of God’s sending ministers to his people, either to bring them back from their wicked courses to the Lord, or to hold them close with the Lord.

{and they testified against them} They plainly declared that they had deserved judgment, and that God would bring judgment upon them if they did not repent. See 2 King. 17:13, 15. Neh. 9:26, 29.

{but they would not give ear} This manifested a most obstinate disposition, which is the forerunner of vengeance. See ch. 36:15, 16, 17. 2 King. 18:14, etc.

V. 20. {And the Spirit of God came upon} Heb. clothed. See ch. 15:1. Judg. 6:34.

{Zechariah the son of Jehoiada the Priest} This Zechariah was he of whom Christ speaks Matt. 23:35 and Luke 11:51. The murder there mentioned was after such a manner as the murder of this man, between the Temple and the Altar, implied in this phrase, In the court of the house of the Lord, v. 21. If it be objected that that Zachary was the son of Barachias, I answer, that the father of this man might have two names, Jehoiada, and Barachias; as sundry in Scripture had two, yea three names, ch. 21:17. 1 Chr. 3:15, yea priests also, 1 Chron. 18:16. Or Barachias might be grandfather to this Zechariah, and called his father, as grandfathers used to be. Thus Reuel, grandfather to Moses’ wife, was called her father, Exod. 2:18. Num. 10:29, and Iddo the grandfather of Zechariah, who prophesied after the captivity, Zech. 1:1, is made the father of Zechariah, Ezra 5:1. Or this name Barachias might be given to Jehoiada for honor’s sake, as Jedidiah was to Solomon, 2 Sam. 12:25. For Barachiah signifies Blessed of the Lord, and Jehoiada might well have that title; for he was wonderfully blessed of the Lord. This being so, Christ himself gives evidence of the blood of this man lying upon the Jews generation after generation.

{which stood above the people} In a place higher than they, that he might be the better heard.

{and said unto them, Thus saith God} He premises this preface to make his message the more regarded; and if not regarded, to aggravate their sin the more. See 1 King. 12:24.

{Why transgress ye the commandments of the LORD} God’s commandments declare what he would have men observe. To transgress them is to oppose the revealed will of God, which is plain rebellion. See ch. 12:2. 1 King. 8:50. 2 King. 18:12. 1 Chr. 5:25.

{that ye cannot prosper} Rebellion against God keeps men from all blessing and good success. See ch. 13:12. 1 Chron. 22:11.

{because ye have forsaken the LORD} See 1 King. 11:33. Ch. 12:5 and 15:2.

{he hath also forsaken you} They renounced God from being their Lord, and served false gods; therefore God renounced them from being his people, and gave them over into the hand of their enemies. God deals with men according to their dealing with him, 2 Sam. 2:30.

V. 21. {And they} The idolatrous princes, v. 17, and the people that were like them.

{conspired against him} See 1 King. 15:27 and 16:9. They consulted together how they might destroy him, as Mark 3:6.

{and stoned him with stones} This kind of death they put such as they accounted heinous malefactors unto, as Num. 15:36. John 7:25. 1 King. 21:13.

{at the commandment of the King} It is probable that they who conspired and consulted together went to the king to know his mind; and that he being asked, commanded that Zechariah should be stoned.

{in the court of the house of the LORD} Zechariah was in the priests’ court; the king, princes and people, in the great court. See 1 King. 6:36. The altar of burnt-offerings being at the entrance of the priests’ court, and Zechariah standing by it, they might there stone him; and in that respect be said to slay him between the Temple and the Altar, Matt. 23:35.

V. 22. {Thus Joash the King remembered not the kindness which Jehoiada his father had done to him} This act of the king’s was more than monstrous ingratitude.

{but slew his son} Jehoiada had preserved Joash from death, nourished him in the Lord’s house till he set him upon the throne, instructed him, and been a means of many blessings unto him; and yet he unjustly and cruelly slew his son, only for giving him good counsel, and that in the house of God.

{and when he died, he said} That which he said at the time of his death was by special instinct: nor may we think that so holy a man would end his days with a revengeful imprecation in his mouth. For we read the contrary not only of Christ, Luke 23:34, but also of Stephen, Acts 7:60.

{The LORD look upon it, and require it} i.e. Take special notice of this cruel act, and require just vengeance of the blood so unjustly shed on the shedders thereof. See Gen. 9:5. Ps. 9:12. Some translate it in the future tense, as a prophecy or prediction, The Lord will look upon it, and require it.

V. 23. {And it came to pass} From hence to v. 27 is set down God’s sore vengeance upon the king and his people for the foresaid sin.

{at the end of the year} Heb. in the revolution of the year. When kings used to go out to battle, 1 King. 20:22. This may have reference either to the death of Zechariah, that this judgment fell out in the same year; or to a former invasion which Hazael made into the land of Judah, 2 King. 12:17.

{that the host of Syria came up against him, and they came to Judah and Jerusalem} Through the whole land of Judah, even to Jerusalem, the chief city, where the king’s palace was. This shows that this was another invasion than that, 2 King. 12:17, 18. For then Hazael only set his face to go to Jerusalem, and Joash by a great bribe moved him to return from him.

{and destroyed all the Princes of the people from among the people} These princes had first seduced the king, and drawn him to sin against his God; therefore the judgment first comes on them. The enemies were herein directed by God.

{and sent all the spoil of them} Them has reference to the king and princes. The enemies spoiled them of their goods.

{unto the king of Damascus} Heb. Damasek. Hazael having slain Benhadad, 2 King. 8:15, and reigned in his stead, sundry kings after him were named Hazael; one whereof made the first invasion against Joash, 2 King. 12:17. And that Hazael might be the king here mentioned. For though upon the great gift given him he went away at first from Jerusalem, 2 King. 12:18, yet he might be stirred up again to send his men against it. Some hold that that Hazael was now dead, and another king in his room, who regarded not the conditions which his predecessor had made.

V. 24. {For the army of the Syrians came with a small company of men} The king of Syria was very confident in the prowess and valor of his men, who had before this entered into Judah, 2 King. 12:17, and he had also observed the timorousness of the men of Judah, who gave so great a present to the Syrians to depart out of their country, 2 King. 12:18, or else he would never have been so imprudent as with so small an army to attempt so great a matter. But without question God put spirit into him, and stirred him up hereunto, as the words following imply. See Deut. 32:30.

{and the LORD delivered a very great host into their hand} Multitudes of men, where God takes away spirit, can do no good at all. See Lev. 26:37.

{because they had forsaken the LORD God of their fathers} God forsakes them who forsake him, v. 20, and they that are forsaken of God cannot stand against their enemies. See v. 18.

{So they executed judgment against Joash} This implies that God made the Syrians his instruments to execute his judgment on Joash.

V. 25. {And when they were departed from him} This was an evidence of God’s patience, who suffered these ministers of his justice to depart from that wretched king, whereby he had a breathing-time and an opportunity of repenting.

{for they left him in great diseases} They had wounded him sore, and maladies arising from wounds are called diseases or sicknesses, 1 King. 22:34. 2 King. 8:29. Ch. 35:23. Some suppose that the enemies had put him to some great tortures.

{his own servants conspired against him} Certainly Joash made not that use of the enemies departing from him that he should have done: behold therefore a more heavy judgment, and that by his own servants, which is a great aggravation. Joash consented to those that conspired against Zechariah, v. 21, and God suffers his servants to conspire against him.

{for the blood} Blood is a crying sin, Gen. 4:10, and here noted as one of the most proper causes of the judgments on Joash.

{of the sons of Jehoiada the Priest} We read but of one son slain, but it may be their rage extended against other sons also. Or, as they slew Zechariah, so they might afterwards slay his sons (as Naboth’s sons were slain with him, 2 King. 9:26) and these being grandchildren of Jehoiada might be called his sons. Or, by a synecdoche the plural number may be put for the singular.

{and slew him on his bed, and he died} These servants of the king did not depart from him after they had wounded him, as the Syrians did, but clean deprived him of life. Because other judgments prevailed not with him, God suffered him to be clean cut off.

{and they buried him} To wit, such friends as he had about him, or the people of the land.

{in the city of David} See 1 King. 2:10.

{but they buried him not in the sepulchres of the kings} So they dealt with his wicked grandfather, ch. 21:20.

V. 26. {And these are they that conspired against him} As men that have done famous acts use to be registered by name for honor’s sake, so are many that commit wicked facts, for their greater infamy and disgrace.

{Zabad} Or, Jozachar, 2 Kings 12:21.

{the son of Shimeath an Ammonitess} Or, Shimeah, 2 Kings 12:21.

{and Jehozabad the son of Shimrith} Or, Shomer, 2 King. 12:21.

{a Moabitess} These two though strangers by parentage might be incorporated into the commonwealth of Judah: or though their predecessors came from Ammon and Moab (of whom see ch. 20:1), yet they might be born in the kingdom of Judah, and so become servants to Joash. No particular cause of their anger against their master is set down, but certainly they were ministers of God’s justice, though they acted out of private revenge.

V. 27. {Now concerning his sons} Namely, how many he had, by what wives, to what age they grew, what offices they had, what was their life, and what their death, with other like circumstances.

{and the greatness of the burdens laid upon him} This may be applied to that which he gave to the king of Syria, 2 King. 12:18.

{and the repairing of the house of God} Heb. founding. It may be the foundation of the temple was in some place decayed, and thereupon repaired by him.

{behold, they are written in the story} Or, Commentary.

{of the book of the Kings} Some of these things are registered in that part of Scripture which is called The book of the Kings. But because other things are not mentioned therein, some civil records must here be meant.

{And Amaziah his son reigned in his stead} Like his father, he began his reign well, but ended it impiously, and had himself a miserable end.

CHAPTER 25

Verse 1. {Amaziah was twenty and five years old when he began to reign, etc.} See 2 King. 14:2. This Amaziah made show of some good things, but at last he showed himself to be a plain hypocrite. From hence to v. 6 are some good things of him noted, but afterwards sins and judgments.

V. 2. {And he did that which was right, etc.} See 2 King. 14:3.

{but not with a perfect heart} This phrase notes his hypocrisy, 2 King. 14:3, it is thus explained, yet not like David his father. See 1 King. 11:4. This is added 2 King. 14:3. He did according to all things as Joash his father did.

V. 3. {Now it came to pass when the kingdom was established to him, etc.} Heb. confirmed to him. See 2 King. 14:5.

V. 4. {But he slew not their children, etc.} See 2 Kings 14:6. Jer. 31:30.

V. 5. {Moreover Amaziah gathered Judah together} i.e. The kingdom of Judah, comprising under it Benjamin as well as Judah.

{and made them captains over thousands, and captains over hundreds} See 1 Chron. 13:1. He gathered all sorts of his subjects together, but of some choice ones among them he made captains.

{according to the houses of their fathers} He distinguished the companies which he set under captains according to the families in the tribes.

{throughout all Judah and Benjamin} Through his whole kingdom, that every part might be secured against enemies.

{and he numbered them from twenty years old and above} According to the law, Num. 1:18.

{and found them three hundred thousand choice men} i.e. Such as had greater courage, strength and experience than the common sort. 1 Chr. 7:4 and 19:10.

{able to go forth to war} These were such as are said to be skilful in war, and that went out to the war, 1 Chr. 5:18, and fit to go out for war, and apt to the war, 1 Chr. 7:11, 40.

{that could handle spear and shield} These two by synecdoche are put for all warlike instruments, 1 Chr. 12:8, 33.

V. 6. {He hired also an hundred thousand} These joined with the three hundred thousand, v. 5, made as great an army as that of Abijah’s, ch. 13:3.

{mighty men of valour} See 1 Chr. 5:24.

{out of Israel} i.e. The ten tribes revolted from the house of David.

{for an hundred talents of silver} i.e. Thirty-seven thousand five hundred pound sterling. See 1 Chr. 22:14. So every regiment consisting of a thousand had a talent of silver, i.e. Three hundred seventy-five pounds.

V. 7. {But there came a man of God to him, saying} See 1 Kings 13:1.

{O King} This man being sent of God fears not to declare his message plainly to the king’s face.

{let not the army of Israel go with thee} Help is not to be sought of such as forsake God, and revolt from his worship.

{for the LORD is not with Israel} He had been with them before their revolt; but they having forsaken the Lord, the Lord had forsaken them. See ch. 24:20.

{to wit, with all} Or, with any, Ps. 103:2.

{the children of Ephraim} Ephraim is here put for the ten tribes, as Judah for the other two, Hos. 6:4. So Jer. 7:15. For Ephraim had the privilege of the firstborn, Gen. 48:19, and it was the greatest tribe of the ten, Josh. 17:14, 17. Out of it the first king of Israel arose, 1 Kings 21:26. To show that their revolt was the cause of God’s not being with them, mention is here made of Ephraim.

V. 8. {But if thou wilt go} If you will follow your own mind rather than God’s will, and trust in the arm of flesh. This he added to deter the king of Judah from entertaining the men of Israel.

{do it} This is an ironical concession, like that ch. 18:14.

{be strong for the battle} This also is spoken ironically, implying that all the preparations he could make would be in vain.

{God shall make thee fall before the enemy} Notwithstanding all your preparations the enemy shall prevail against you.

{for God hath power to help, and to cast down} Success in war (as in other things) is wholly ordered by God. See ch. 14:11.

V. 9. {And Amaziah said to the man of God} The king was somewhat wrought upon by the message of the prophet.

{But what shall we do for the hundred talents} He knew not well how to recover them from such a numerous company without much bloodshed and great hazard; and this troubled him.

{which I have given to the army of Israel} Heb. band of Israel. They had the promised reward in hand, and the king well knew they would not easily let it go.

{And the man of God answered, The LORD is able to give thee much more than this} It is God’s blessing whereby men get, Prov. 10:22, and without his blessing nothing prospers, Ps. 127:1, 2.

V. 10. {Then Amaziah separated them} They were set in rank with the men of Judah, but now he severs them.

{to wit, the army that was come to him out of Ephraim} Here Ephraim is put for all the ten tribes of Israel, as v. 7.

{to go home again} Heb. to go to their place. Every one to his home from whence he came.

{wherefore their anger was greatly kindled against Judah} For they took themselves to be scorned, as if their aid had not been worth the having: therefore though they had their hire to the full, yet that satisfied them not, by reason of their conceit of scorn. See the like 2 Sam. 19:41, 42, 43.

{and they returned home in great anger} Heb. in heat of anger. Thus much is manifested by the revenge they took v. 13.

V. 11. {And Amaziah strengthened himself} With his own men, the three hundred thousand mentioned v. 5.

{and led forth his people} He himself as a general went before his army.

{and went to the valley of salt} See 2 King. 14:7.

{and smote of the children of Seir} Or, of Edom. See ch. 20:10.

{ten thousand} See 2 King. 14:7.

V. 12. {And other ten thousand left alive} Namely, in the battle, and not slain in the field.

{did the children of Judah carry away captive} For Amaziah routed the whole army of the Edomites, and so took captives such as were not slain outright.

{and brought them unto the top of the rock} Some translate it Petra, and take it for the proper name of a place, and say it is the same that is called Selah, which Amaziah in this expedition took by war, 2 King. 14:7.

{and cast them down from the top of the rock} The reason why the children of Judah thus dealt with the Edomites, may be, because having been subdued by David and made tributaries, 1 Chr. 18:13, in the days of Joram son of Jehoshaphat they rebelled, notwithstanding they were then destroyed with a great slaughter, 2 Kings 8:20, 21, 22.

{that they all were broken in pieces} Their brains were dashed out, and their bones broken, and it may be their arms and legs violently rent from their body.

V. 13. {But the soldiers of the army which Amaziah sent back} Heb. the sons of the band which he sent back, v. 10.

{that they should not go with him to battle} This is added, as the reason why they were sent back.

{fell upon the cities of Judah} To wit, such as were on the frontiers, and bordered on the kingdom of Israel.

{from Samaria even unto Beth-horon} All along the breadth of Judah. Beth-horon was in the tribe of Benjamin. See 1 Kings 9:17.

{and smote three thousand of them} i.e. Of the inhabitants of the cities. The slaughter of so many shows their wrath was great, as is noted v. 10.

{and took much spoil} To wit, out of the cities which they invaded, and out of the country of Judah all along.

V. 14. {Now it came to pass, after that Amaziah was come from the slaughter of the Edomites} This slaughter which he made after he had sent away the hundred thousand hired soldiers, should have raised his heart up to God, of whom the man of God put him in mind, v. 8, 9, but he made no such use of it.

{that he brought the gods of the children of Seir} David would not do so, but burnt the gods of his enemies which he took, 1 Chr. 14:12. These children of Seir were the Edomites, ch. 20:10.

{and set them up to be his gods} This was extreme impiety and monstrous idolatry in itself; but the greater, because done by him who had done that which was right in the sight of the Lord, v. 3, and had obeyed the voice of the Lord, v. 7, 10, and had received a great deliverance from the Lord, v. 11, 12.

{and bowed down himself before them} This was divine worship which he gave unto idols. See Num. 25:2. 1 Chr. 29:20.

{and burned incense unto them} Such services as God enjoined to be performed unto himself, idolaters did to their idols. See 1 King. 13:1.

V. 15. {Wherefore the anger of the LORD was kindled against Amaziah} See 2 King. 22:13, 17 and 23:26.

{and he sent unto him a Prophet} Though God’s anger were justly incensed, and he might have destroyed Amaziah on a sudden, yet through his patience and long-suffering he sent a prophet unto him, to try if he might bring him to repentance.

{which said unto him, Why hast thou sought after the gods of the people} By people are here meant such nations as had no knowledge of the true God, Ps. 147:20. And this aggravated Amaziah’s idolatry; the true God was made known to him, and yet he imitated those that knew him not.

{which could not deliver their own people out of thine hand} This is another aggravation. He left Jehovah that true God who had given him a great victory, and worshiped such gods as could not deliver those that had worshiped them.

V. 16. {And it came to pass as he talked with him, that the King said unto him} Amaziah was so far from well heeding what the prophet said, as he was wroth with him.

{Art thou made of the King’s counsel?} Because himself had not chosen this prophet to be of his counsel, he refused to hearken to that counsel which was sent from God. A very impious disposition. See on Gen. 19:9.

{forbear} He would have him to speak no more in God’s name, because it was against his own wicked mind.

{why shouldest thou be smitten?} Heb. why should they smite thee? This is a menacing speech, implying that his guard or others that attended him would destroy him if he continued to upbraid the king with what he had done.

{Then the Prophet forbare} When means of reclaiming men from sin and preventing judgment are despised, God will withhold those means, that they may be no longer abused.

{and said, I know that God hath determined} Heb. counselled. For God’s determinations are not rash, but upon good advice and counsel.

{to destroy thee} Refusing to hear God’s messengers is the ready way to destruction. See ch. 24:19 and 36:16. 1 Sam. 2:25.

{because thou hast done this} This has reference to v. 14, where Amaziah’s idolatry is set forth.

{and hast not hearkened unto my counsel} He speaks this as a prophet of the Lord, from whom he brought that counsel which he gave to the king.

V. 17. {Then Amaziah King of Judah took advice} He took advice with such counselors as Rehoboam did, ch. 10:9, who observing the king’s disposition flattered him, and gave such counsel as was most agreeable to his humor.

{and sent to Joash, etc.} Or, he sent messengers to Joash, 2 Kings 14:8.

V. 18. {And Joash king of Israel sent to Amaziah, etc.} See 2 Kings 14:9.

{The thistle, etc.} Or, fur-bush, or thorn. He means such low plants as are contemptible, at least in comparison of a tall cedar.

{and there passed by a wild beast, etc.} Heb. a beast of the field. Such beasts as used continually to abide in the field.

V. 19. {Thou sayest, Lo, thou hast smitten the Edomites} This is set down 2 Kings 14:10 as a matter granted, Thou hast indeed smitten Edom.

{and thine heart lifteth thee up to boast} Or, and thine heart hath lifted thee up, 2 King. 14:10.

{abide now at home, etc.} Or, glory of this, and tarry at home, 2 King. 14:10.

V. 20. {But Amaziah would not hear} See 2 King. 14:11.

{for it came of God} See 1 King. 12:24.

{that he might deliver them into the hand of their enemies} God oft suffers evil-doers to pull judgments on their own pates.

{because they sought after the Gods of Edom} Though God gave victory to Amaziah, yet he abusing the victory unto gross idolatry, he raised up other enemies to be his scourge, and to punish him for it. See v. 14.

V. 21. {So Joash the king of Israel went up, etc.} See 2 Kings 14:11.

V. 22. {And Judah was put to the worse, etc.} See 2 King. 14:12.

V. 23. {And Joash the king of Israel took Amaziah, etc.} See 2 King. 14:13.

{the son of Joash} Or, of Jehoash.

{the son of Jehoahaz} Or, the son of Ahaziah. This man had three names. See ch. 21:17.

{at Beth-shemesh, and brought him to Jerusalem, etc.} See 2 Kings 14:13.

{from the gate of Ephraim to the corner gate} Heb. the gate of it that looketh. At a corner-gate men may look divers ways.

V. 24. {And he took all the gold, etc.} See 2 King. 14:14.

{with Obed-Edom} Obed-Edom was a porter of the house of God in David’s time; and he had many sons deputed to that function, 1 Chr. 13:13 and 16:38 and 26:4, 15. So as the posterity of Obed-Edom is here meant.

V. 25. {And Amaziah the son of Joash, etc.} See 2 King. 14:17.

V. 26. {Now the rest of the acts of Amaziah, first and last} Both the good things in the beginning of his reign, and his apostasy in the end. See ch. 12:15 and 16:11 and 20:34.

{behold, are they not written in the book of the Kings of Judah and Israel?} Both kingdoms had their public records or chronicles. And because there were transactions and wars betwixt Amaziah and the king of Israel, therefore Amaziah’s acts were registered in the chronicles of both kingdoms.

V. 27. {Now after the time that Amaziah did turn away from following the LORD} Heb. from after the Lord. That was, when he set up the gods of the Edomites to be his gods, v. 14.

{that made a conspiracy} Heb. conspired a conspiracy. It seems the people of the land detested that monstrous idolatry, and thereupon conspired. And though their conspiracy broke not forth before the king of Israel had spoiled Jerusalem, yet it began before.

{against him in Jerusalem} See 2 King. 14:19.

V. 28. {They brought him upon horses} See 2 King. 14:20.

{and buried him with his fathers in the city of Judah} i.e. The city of David, as it is 2 King. 14:20.

CHAPTER 26

Verse 1. {Then all the people of Judah took Uzziah, etc.} Or, Azariah, 2 King. 14:21. He was the ninth king of Judah after the division. The former part of his reign was good: whereof there is relation from hence to v. 16. But he fell away. His revolt, together with the punishment thereof, is set down v. 16, etc.

V. 2. {He built Eloth, etc.} Or, Elath. See 2 King. 24:22.

V. 3. {Sixteen years old was Uzziah, etc.} See 2 King. 15:2.

V. 4. {And he did that which was right, etc.} See 2 King. 15:3.

V. 5. {And he sought God in the days of Zechariah} Of seeking God see 1 Chr. 16:10, 11. Zechariah was questionless a faithful prophet of the Lord, and careful to instruct and direct the king as long as he lived; and the king was guided by him, as Joash was by Jehoiada, ch. 24:2.

{who had understanding in the visions of God} Or, who made to understand in the fear of God. He might teach both the king and others such things as belonged to the fear of God. By visions of God may be meant such as God had made known. For things revealed are spiritually seen. Zechariah, being a prophet, might see visions of God, as other prophets, being called Seers, did. See 2 King. 17:13. Or he might have an especial gift to interpret the visions and revelations of prophets or other men; as Joseph did, Gen. 41:15, and Daniel, Dan. 1:17 and 2:19 and 10:1.

{and as long as he sought the LORD, God made him to prosper} See 1 Chr. 22:11, 13. God uses to deal with men according to their dealing with him: while they honor him, he blesses them, 1 Sam. 2:30. See ch. 11:17 and 15:2.

V. 6. {And he went forth and warred against the Philistines} They were ever deadly enemies to Israel. See 1 Chron. 1:12 and 10:1 and 14:18.

{and brake down the wall of Gath} Gath was one of the five principal cities of the Philistines, 1 Sam. 6:17. See on Amos 6:2.

{and the wall of Jabneh} This also was a city of the Philistines, but not mentioned elsewhere in Scripture.

{and the wall of Ashdod} See on Isa. 20:1 and Zeph. 2:4.

{and built cities about Ashdod} Or, in the country of Ashdod. Ashdod was the name of a city, and also of a great part of the country round about it.

{and among the Philistines} He much prevailed over them, seeing he had power to build cities and place garrisons among them. See 1 King. 10:34.

V. 7. {And God helped him against the Philistines} This was the true ground of that success he had against his enemies. See 1 Chr. 5:20.

{and against the Arabians} See ch. 17:11 and 21:16. 1 King. 10:15.

{that dwelt in Gur-baal} Or, the plain of Gur. See 2 King. 9:27.

{and the Mehunims} Or, Hammonims. See ch. 20:1. Some take these to be also people of Arabia, who by reason of their dwelling in tents are called Scenites. See 1 Chr. 4:41. These nations all bordered upon Judah; the Philistines, west, the Arabians, south, the Ammonites, or Hamonims, east.

V. 8. {And the Ammonites gave gifts to Uzziah} See ch. 17:11.

{and his name spread abroad} Heb. went. Was divulged abroad. See v. 15.

{even to the entering in of Egypt} Throughout all countries betwixt Judah and Egypt: so as by God’s blessing on him the very heathen round about feared and honored him, as 1 Chr. 14:17 and ch. 17:10.

{for he strengthened himself exceedingly} This he did by those means which are set down in the verses following.

V. 9. {Moreover, Uzziah built towers in Jerusalem} On or by the city walls which the king of Israel had demolished, ch. 25:23.

{at the corner gate} See ch. 25:23.

{and at the valley gate} See Neh. 2:13 and 3:13.

{and at the turning of the wall} Or, upon Miktsoa. This is the Hebrew word: and some take it to be a proper name. Mention is made hereof Neh. 3:19, 24. It is supposed it was a tower or fort in the highest place of Zion.

{and fortified them} Or, repaired them. This has reference to all the particulars before mentioned.

V. 10. {Also he built towers in the desert} This desert is taken to be the wilderness of Arabia. And this place Uzziah the rather fortified, that he might keep the Arabians from such invasions as they had made in Jehoram’s time, ch. 21:16, 17.

{and digged many wells} Or, cut out many cisterns. They had not such store of rivers in the land of Judah as we have in these countries. Thereupon they used what means they could to get and keep fresh water for all needful uses, even for man and beast.

{for he had much cattle} By this means plenty of victuals was preserved.

{both in the low country, and in the plains} By the low country may be meant marsh grounds and meadows; by plains, champion grounds that were not hilly.

{husbandmen also} This has reference to the verb he had.

{and vine dressers in the mountains} They used to plant their vines on mountains, for the better ripening of their grapes.

{and in Carmel} Or, in fruitful fields. See 1 King. 18:19.

{for he loved husbandry} Heb. ground. He took great delight in seeing fruitful places well tilled and manured, and the various fruits that grew thereon.

V. 11. {Moreover Uzziah had an host of fighting men} i.e. Such as are called mighty men of valour, ch. 17:13. Herein he imitated Jehoshaphat, ch. 17:14, 19.

{that went out to war by bands} They were to be ready on all occasions to go forth to battle.

{according to the number of their account} He had his distinct captains and soldiers under them divided into regiments and companies, which were registered. See 1 Chr. 27:1.

{by the hand of Jeiel the Scribe} Of the office of a scribe see 1 King. 4:3. Scribes used to register such things.

{and Maaseiah the ruler} This was an officer that had the care of matters to be well ordered.

{under the hand of Hananiah, one of the King’s captains} Or, under his command. This has reference to the host before mentioned.

V. 12. {The whole number of the chief of the fathers of the mighty men of valour, were two thousand and six hundred} He must needs have a very great host that had so many commanders therein.

V. 13. {And under their hand} Or, under their command.

{was an army} Heb. the power of an army. An army that had great power, or was very valiant.

{three hundred thousand and seven thousand and five hundred} This was indeed a very great army, yet not like that which Jehoshaphat had, ch. 17:14, etc. The kings of Judah and Israel trained up many soldiers in their days.

{that made war with mighty power} This is to be taken rather of their ability than of any particular act.

{to help the king against the enemy} When any enemy should invade the land, or when the king would send them forth against an enemy.

V. 14. {And Uzziah prepared for them throughout all the host} He took care to have them well furnished with such armor and weapons as were requisite for their places.

{shields} For defense.

{and spears} Both for defense and offense.

{and helmets} To cover their heads.

{and habergeons} Armor for back and breast.

{and bows} To shoot arrows, see 1 Chr. 5:18 and 12:2.

{and slings to cast stones} Heb. stones of slings. He provided both slings and stones, as we do muskets and bullets. Slings were much used by the Israelites in war; and the Benjamites were especially skillful therein, Judg. 20:16. 1 Chr. 12:2.

V. 15. {And he made in Jerusalem engines invented by cunning men} Heb. inventions by the invention of the inventer. This is an emphatical Hebraism, the meaning whereof is well set forth by our translators. These were for such uses as our great pieces and cannons, to annoy enemies afar off, or to batter down strong walls and forts.

{to be on the towers and upon the bulwarks} So they might do the greater annoyance to an enemy, and that the farther off.

{to shoot arrows} These certainly were great and massy arrows, and many of them shot out of an engine together.

{and great stones withal} These were other kind of stones than they had v. 14, as great, if not greater, than our great cannon-bullets.

{and his name spread far abroad} Heb. went forth. He was far and near reported to be a puissant prince, such as enemies dared not oppose. See v. 8.

{for he was marvellously helped} Namely, from God. See v. 7.

{till he was strong} Till he came to be every way so well furnished and prepared against enemies as is before mentioned, and till he waxed so insolent as is hereafter noted.

V. 16. {But when he was strong} See v. 15. Here begins his falling away from God.

{his heart was lifted up} See ch. 25:19. Men are prone to abuse God’s blessings and that power they have to pride and self-confidence.

{to his destruction} Pride is the forerunner of ruin. It makes men attempt such things as provoke God’s wrath against them.

{for he transgressed against the LORD} In doing such things as he had expressly forbidden.

{his God} This was a great aggravation of his sin, that God having so many ways showed himself his God, he notwithstanding should so sin against him.

{and went into the temple of the LORD} Whereinto none but priests and Levites might enter, Num. 18:6, 7.

{to burn incense} See 1 King. 9:25 and 13:1.

{upon the altar of incense} That golden altar which was set close to the entering into the most holy place, Exod. 30:6. This shows the height of Uzziah’s impiety and monstrous presumption. He went through the priests’ court, the high porch, and the holy place, even to the uppermost part thereof; into none of which places he ought at all to have gone. Then he offered incense, which none but priests might do, v. 18. Finally, he offered it upon the altar of incense, which none but the high priest might do, Exod. 30:7, 8. Lev. 16:13.

V. 17. {And Azariah the Priest} He was then high priest, v. 20.

{went in after him} It seems the king had not made known his mind to the priests before he went in, or else they would have opposed him and not suffered him to go in at all, rather than have followed him.

{and with him fourscore Priests of the LORD} The spirits of other priests as well as of the high priest were stirred up against his impiety. And the high priest takes so many with him the more to daunt the king.

{that were valiant men} Men of great courage and great strength.

V. 18. {And they withstood Uzziah the King} It seems the king had taken the golden censer into his hand to burn incense thereon, v. 19, but they would not suffer him to go on.

{and said unto him} They labor by words to dissuade him from that he was about to do.

{It appertaineth not unto thee, Uzziah} Kings must not venture on such things as belong not to them.

{to burn incense unto the LORD} See Num. 16:40 and 18:7.

{but to the Priests the sons of Aaron, that are consecrated to burn incense} This was one special duty for which priests were set apart and appointed to be for men in things appertaining to God. See Exod. 30:7.

{Go out of the Sanctuary} i.e. The holy place. It was in God’s cause and in God’s name that he used so peremptory a charge to a king.

{for thou hast trespassed} See v. 16.

{neither shall it be for thine honour} No sin, though men have it in high esteem, can be to a man’s honor, but is his shame and dishonor. This is spoken in opposition to Uzziah’s high proud thoughts.

{from the LORD God} God resisteth the proud, James 4:6. Acts of pride bring therefore shame and disgrace from God, not honor.

V. 19. {Then Uzziah was wroth} As Asa, ch. 16:10. These two, Asa and Uzziah, seemed to be very good kings for the greatest part of their reign; but both of them fell foully. In both examples we see how much great men scorn to be checked for their sins, and how little God’s servants are regarded by them in their heat of sinning.

{and had a censer in his hand} See 1 King. 7:50. It seems he had snatched it up so soon as he came to the altar.

{to burn incense} This shows his intent: but withal it implies that he had not done the fact; for he was prevented by the hand of God.

{and while he was wroth with the Priests} His wrath against the priests did the more incense God’s wrath against him.

{the leprosy even rose up in his forehead} There it suddenly manifested itself. And the sudden rising of the leprosy on his face shows that it was a judgment from the Lord; as Num. 12:10.

{before the Priests in the house of the LORD} While they were standing against him, v. 18. This is here noted to show that the Lord took their part, and thereby encouraged them to persist in resisting him.

{from beside the incense altar} Or, from upon the incense-altar. This being referred to the judgment, implies that some visible evidence of God’s wrath appeared at the altar, whereby he made it appear that the judgment was inflicted by him. See Lev. 10:2. The earthquake mentioned Amos 1:1, Zech. 14:5, to be in Uzziah’s time some suppose was now.

V. 20. {And Azariah the chief Priest} Or, high Priest.

{and all the Priests looked upon him} For they stood opposite against him, face to face.

{and behold, he was leprous in his forehead} The suddenness of this judgment made it the more remarkable.

{and they thrust him out} Their office, their holy zeal, and God’s manifesting his indignation against the king’s fact, v. 19, made them thus courageous.

{from thence} From that holy place whereinto he had presumptuously entered.

{yea, himself also hasted to go out} As Esth. 6:12. Shame and grief forced him to make the more haste.

{because the LORD had smitten him} He now discerned that the Lord himself was displeased with him.

V. 21. {And Uzziah the king was a leper unto the day of his death} See 2 King. 15:5.

{and dwelt in a several house} Heb. free.

{being a leper} For the law enjoined lepers to live by themselves, Lev. 13:46.

{for he was cut off from the house of the LORD} He might not go so much as to the court of the people. He that presumed to go further into the house of the Lord than he should, excluded himself from that liberty that before he had.

{and Jotham his son was over the king’s house, etc.} See 2 Kings 16:5.

V. 22. {Now the rest of the acts of Uzziah, first and last} See ch. 12:15 and 16:11 and 20:34.

{did Isaiah the Prophet the son of Amoz} See Isa. 1:1.

{write} Isaiah in his prophecy has sundry passages concerning Uzziah and the estate of Judah in Uzziah’s days. So that this may have reference to that prophecy. Or, Isaiah might be a penman of some part of the second book of Kings. Or, Isaiah might write some records of the kings in whose days he lived, which are not now extant.

V. 23. {So Uzziah slept with his fathers} See 1 King. 2:10.

{and they buried him with his fathers} See 2 King. 15:7.

{in the field of the burial which belonged to the Kings} This field was within the city of David; whereof see 1 King. 2:10. It is said to belong to the Kings because it was their inheritance. But whether it were that field wherein the sepulchers of David, Solomon and other kings of Judah that were honored in their burials were, is questionable. Some hold that it was the same field, but that Uzziah was buried in a remote place thereof, where none of the other kings’ sepulchers were. So was wicked Jehoram buried, ch. 21:20, and that notorious apostate, Joash, ch. 24:25.

{for they said, He is a leper} This is the reason why they afforded him not such honor in his funeral as had been done to many of his predecessors. As in his life, v. 21, so in his death he was separated from others.

{and Jotham his son reigned in his stead} See 2 King. 25:7.

CHAPTER 27

Verse 1. {Jotham was twenty and five years old, etc.} See 2 King. 15:32, 33. Jotham was the tenth king of Judah from the division. His history is briefly registered in this chapter; and nothing but good is related, except the peoples doing corruptly in his time, v. 2.

V. 2. {And he did that which was right, etc.} See 2 King. 15:34.

{Howbeit he entered not into the temple of the LORD} This was his father Uzziah’s great sin, ch. 26:16, etc. And Jotham’s forbearing of that is here expressed to show that he was not like his father in the evil which he did, but in the good only.

{And the people did yet corruptly} This general is thus explained 2 King. 15:35. The people sacrificed and burnt incense still in the high places. And this is set down as a fault in Jotham’s government. It is thereupon said, The high places were not removed: had he removed them, he might have prevented the people’s corruption therein.

V. 3. {He built the high gate, etc.} See 2 King. 15:35.

{and on the wall of Ophel} Or, tower thereof. See 2 Kings 5:24.

{he built much} Ophel was a place for defense, and might be decayed in Jotham’s time; and so he might bestow much about the repair thereof. For such things as are well repaired are in Scripture-phrase said to be built. See ch. 11:5, 6. Or, he might build fortresses thereabouts.

V. 4. {Moreover he built cities in the mountains of Judah} i.e. Such hilly places as were not inhabited. In these he built cities, both for the increase and better defense of his kingdom.

{and in the forests he built castles and towers} Forests also used to be places not inhabited; but they were accounted pleasant places, as the forest of Carmel, 1 King. 19:25, the forest of Lebanon, 2 Chr. 9:16. In these he built castles and towers against invasions of enemies. Some translate the word here turned castles, palaces, fair and sumptuous buildings: but the former is more pertinent to this place. This very word is used ch. 17:12, and there fitly translated, as in this place, castles.

V. 5. {He fought also with the king of the Ammonites} See ch. 20:1. Whether they invaded Judah, or Jotham went out to subdue them in their own country, is not expressed.

{and prevailed against them} This is added for commendation of his valor, and demonstration of God’s blessing on him.

{And the children of Ammon gave him the same year} He brought the Ammonites so under his jurisdiction as he made them tributaries to him.

{an hundred talents of silver} i.e. Thirty-seven thousand five hundred pound sterling. See 1 Chr. 22:14.

{and ten thousand measures of wheat} Heb. Cors. See 1 Kings 4:22.

{and ten thousand of barley} If the quantity of the measure here set down be duly weighed, we shall find the tribute of wheat and barley that the Ammonites paid to the king of Judah to be very great.

{So much} Heb. much. Or, this.

{did the children of Ammon pay unto him both the second year and the third} For the three first years Jotham exacted so much yearly of the Ammonites. This time being here expressly set down, it is probable that afterwards he ceased them.

V. 6. {So Jotham became mighty} See ch. 13:21.

{because he prepared} Or, established. As he began so he continued.

{his ways} i.e. His counsels, his actions, yea, and the whole course of his life.

{before the LORD his God} So as he approved himself unto the Lord; the rather because the Lord had given him many evidences that he was in special manner his God. See ch. 14:2, 11.

V. 7. {Now the rest of the acts of Jotham} See 1 King. 11:41.

{and all his wars} This implies that he waged more wars, and that with success, than are here set down.

{and his ways} See v. 6.

{lo, they are written in the book of the Kings, etc.} See ch. 16:11.

V. 8. {He was five and twenty years old, etc.} See 2 King. 15:33.

V. 9. {And Jotham slept, etc.} See 1 King. 2:10.

{and Ahaz his son reigned in his stead} An impious son succeeded a pious father. He was the eleventh from the division.

CHAPTER 28

Verse 1. {Ahaz was twenty years old, etc.} See 2 King. 16:2. In this chapter the history of one of the most impious kings that Judah had is set forth.

V. 2. {For he walked in the ways, etc.} See 2 King. 16:3.

{and made also molten images for Baalim} See 1 King. 16:31 and 18:18. Ch. 24:7. They thought it an honor to their idols to make representations of them, and to consecrate images unto them. They called their idols Baalim, because they accounted them their lords.

V. 3. {Moreover he burnt incense} Or, offered sacrifice. See 1 King. 9:25.

{in the valley of the son of Hinnom} See 2 King. 16:3.

{and burnt his children in the fire, etc.} Lev. 18:21. Or, made his sons to pass through the fire, 2 King. 16:3.

V. 4. {He sacrificed also, etc.} See 2 King. 16:4.

V. 5. {Wherefore the LORD his God} See ch. 26:16. Though in regard of the people over whom he was king, and the place where his throne was, the Lord is said to be his God, yet he severely punishes his iniquity.

{delivered him into the hand of the king of Syria} Rezin, 2 Kings 16:5.

{and they smote him} To wit, the army or soldiers under Rezin; and that when they took Elath, 2 King. 16:6.

{and carried away a great multitude of them captives} This was before Rezin and Pekah had come up to Jerusalem to besiege it; for then they could not overcome Ahaz, 2 King. 16:5. Besides, Rezin was forced to go from Jerusalem to defend Damascus, besieged by the king of Assyria. There Rezin was slain, 2 King. 16:9.

{and brought them to Damascus} Heb. Darmesek. See on Isa. 7:8.

{and he was also delivered into the hand of the king of Israel} To wit, Pekah, v. 6. This also was after the foresaid attempt.

{who smote him with a great slaughter} See ch. 13:17.

V. 6. {For Pekah the son of Remaliah} See 1 King. 15:27.

{slew in Judah an hundred and twenty thousand in one day} At one battle, in the fight and pursuit. See 1 King. 20:29.

{which were all valiant men} Heb. sons of valour. This Hebraism adds much emphasis, and shows that they were full of courage and of great strength from their youth.

{because they had forsaken the LORD} See ch. 21:10 and 24:20, 24.

{God of their fathers} See 1 Chr. 5:25. Deut. 32:30.

V. 7. {And Zichri a mighty man of Ephraim} This was a man of more than ordinary strength and courage, and therefore here named.

{slew Maaseiah the king’s son} i.e. The son of Ahaz king of Judah. And it may be he was then his eldest son.

{and Azrikam the governor of the house} He that had the chief command under the king in the court or royal palace: we call such an one lord high steward of the king’s house.

{and Elkanah that was next to the king} Heb. the second to the King. This was a man in such place and of such authority as Joseph was in Egypt, Gen. 41:40, 43, 44. These three that were slain are thus set down to magnify the valor of Zichri. For questionless these three great personages had many to guard them.

V. 8. {And the children of Israel carried away captive of their brethren} This title brethren has relation to the common stock whence both the children of Judah and the children of Israel came. See ch. 11:4.

{two hundred thousand women, sons and daughters} These sons and daughters were questionless young children. This is noted to aggravate the cruelty of the Israelites, who spared neither sex nor age. Or, sons and daughters may imply orphans, whose fathers were slain in the war; which is also an aggravation of their cruelty.

{and took also away much spoil from them} See v. 15.

{and brought the spoil to Samaria} See 1 King. 16:24.

V. 9. {But a Prophet of the LORD was there} God afforded prophets to his people in the worst times, to try if he might reclaim them.

{whose name was Oded} There was a prophet of this name in the days of Asa, about two hundred years before this.

{and he went out before the host that came to Samaria} This prophet met the host of Israel before they entered into Samaria.

{and said unto them, Behold, because the LORD God of your fathers} Though they had cast off the God of their fathers, yet he had not cast off them; therefore his prophet uses this title to the idolatrous Israelites, and that in relation to the ancient patriarchs from whom they came. See ch. 13:12. 1 Chr. 29:18.

{was wroth with Judah} Because of their abominable idolatry, v. 2, 3, 4.

{he hath delivered them into your hand} This shows that God overthrew the children of Judah, and gave victory to the children of Israel.

{and ye have slain them in a rage} Enemies may in envy and malice proceed further against those whom God gives into their hands than he would have them, Zech. 1:15. Isa. 47:6.

{that reacheth up unto heaven} This is an hyperbole, implying the uttermost extremity of rage. For heaven is the highest part of the world. See Gen. 11:4. Deut. 9:1. Yea further it implies that the cry of their cruelty came up to heaven, where God was. See Ezra 9:6. Gen. 4:10. Certainly this extreme rage arose from the long disagreement betwixt Israel and Judah, and the many wars that had been betwixt them, and the victories that the men of Judah had oft had over the Israelites.

V. 10. {And now you purpose} Heb. you say. Namely, within yourselves. When men intend a thing, they use to reason with themselves thereabouts. See 1 King. 5:5.

{to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you} The Jews were expressly forbidden to make any of their brethren bond-servants, Lev. 25:39, 42.

{but are there not with you, even with you} He ingeminates the point, to make them the more seriously consider their own ways, and to dive into their own hearts.

{sins against the LORD} Though God have made you his scourge to punish Judah, yet if you well weigh your own ways, you may find that you have given him just cause to stir up others to punish you.

{your God} This he adds to move them the rather to take heed of provoking the Lord against them by their unmercifulness.

V. 11. {Now hear me therefore} The prophet having declared their sin, gives good advice for preventing judgment.

{and deliver the captives again} This was the best evidence of repentance that they could give, to show mercy to those with whom they had dealt unmercifully. See Isa. 58:6, 7.

{which ye have taken captive of your brethren} See v. 8.

{for the fierce wrath of God} Unmercifulness and cruelty exceedingly provoke God’s anger, James 2:13. See v. 13.

{is upon you} Does hang over your head, and will assuredly fall upon you, if you continue to add such cruelty as you have begun to use to the heap of your other sins.

V. 12. {Then certain of the heads of the children of Ephraim} Either these were commanders in the army, or such governors as remained in Samaria, to which city the army was now marching with their captives. They were for certain such as had a command, and to whom the prophet gave the forementioned advice. Ephraim is here put for all the ten tribes. See ch. 25:10.

{Azariah, etc.} Here are four of those commanders set down by name, and described by their parentage, because that which they did made much to their honor.

{stood up against them that came from the war} They stood against the soldiers that brought the captives of Judah along with them, to keep them from proceeding any further.

V. 13. {And said unto them, Ye shall not bring in the captives hither} Namely, into Samaria. These commanders stood betwixt that city and the army.

{for whereas we have offended against the LORD already} Heb. it will be for, or into, guilt of the Lord upon us. By guilt of the Lord a most grievous or heinous guilt is meant. The Hebrews, when they would set forth the excellency of a thing, use to say it is of God: see 1 Chr. 12:22. So when they would aggravate the heinousness of an evil, they use to affix the title of God unto it. Or, it may be said to be a guilt of God, because it was a sin against the law, by which they stood guilty before him.

{ye intend} Heb. ye say. See v. 10.

{to add more to our sins} The idolatry of the whole land, and sundry other notorious sins common among the Israelites were so evident as they could not but know and acknowledge them; which made them afraid of adding other sins to them.

{and to our trespass} Heb. trespasses. Some apply this word to the guilt that follows upon sin, and so distinguish it from sins.

{for our trespass is great} They accounted it a very foolish and mad thing, to increase that evil which was very great before.

{and there is fierce wrath against Israel} Hereby they imply that they had just cause to fear that some heavy judgment was hanging over their head. By wrath is here meant the anger of the Lord: for so great is his wrath as comparatively it alone may be called Wrath. So Num. 1:53 and 18:5. Josh. 22:20. 1 Chr. 27:24. Ch. 24:18. Fierce, because, as a fire, it may fiercely flame forth and consume such, Ezra 10:14. 2 King. 23:26. 2 Chr. 30:8.

V. 14. {So the armed men left} Though they were armed with power, yet they were moved by the arguments which were alleged.

{the captives and the spoil} See v. 8.

{before the Princes} Those that are mentioned v. 12.

{and all the congregation} By this it appears that there were many people that accompanied the princes, which are here called the congregation.

V. 15. {And the men which were expressed by name} V. 12.

{rose up} This phrase implies a ready and speedy enterprising of a thing. See 1 King. 14:2, 4.

{and took the captives} The women, sons and daughters, v. 8.

{and with the spoil clothed} Under the word spoil all manner of commodities worth carrying away are comprised, as quick cattle, silver, gold, other metals, all kind of household stuff, cloth both linen and woolen, apparel, and other like things. With these latter they clothed their captives.

{all that were naked among them} Soldiers use to strip many of those whom they take captives.

{and arrayed them, and shod them} They gave apparel and shoes to such as wanted them.

{and gave them to eat and to drink} For captives, especially when they are led in a march, use not to be well provided for.

{and anointed them} This kind of refreshing was of old used to such as were wearied. Or it may be that this anointing was for such as were wounded. See Luke 10:34.

{and carried all the feeble of them upon asses} There being among the captives many women and children, v. 8, some of them must needs be so weak and weary, and others so wounded, as they were not able on foot to go back again. This therefore was a great work of mercy.

{and brought them to Jericho} Jericho was not far from Jordan, and it was at the borders of Judah.

{the city of Palm trees} See Deut. 34:3. Josh. 2:1.

{to their brethren} Namely, the men of Judah. Here the word brethren is more strictly used than v. 8, for those that were of the same kingdom and under the same government.

{then they returned to Samaria} i.e. Those of Israel which were appointed to conduct the captives to the land of Judah, and there to leave them.

V. 16. {At that time} When the kings of Syria and Israel distressed Ahaz, 2 King. 18:5, 6, 7.

{did king Ahaz send unto the kings of Israel to help him} One king of Assyria to whom Ahaz sent is expressly set down by name, Tiglath-Pileser, 2 King. 16:7, and it may be he only is meant, and the plural number, Kings, by synecdoche put for the singular. So ch. 32:4. Or the plural is used for excellency’s sake, because he being a great monarch was instead of many kings. Or there might be many kings of Assyria under Tiglath-Pileser, and Ahaz might send to them all.

V. 17. {For again the Edomites} The Edomites might before annoy him, though no mention be made thereof. Or again may imply as much as also, q.d. Not the Israelites only but also the Edomites smote him. עוד Gnod properly signifies as yet, hitherto, to this time.

{had come and smitten Judah} Amaziah had destroyed twenty thousand of the Edomites, ch. 25:11, 12. Yet here they make head again, and do much mischief to Ahaz.

{and carried away captives} Heb. a captivity. The abstract implies a multitude of captives.

V. 18. {The Philistines also had invaded} Whereas good kings of Judah had brought under all the nations round about them, ch. 17:10, they much annoy this wicked king.

{the cities of the low country} Where good pastures were, and store of cattle. See ch. 26:10.

{and of the south of Judah} These cities lay towards the country of Edom. See Josh. 15:21.

{and had taken Bethshemesh} Of this city see 2 King. 14:11.

{and Ajalon} See ch. 11:10 and 1 Chr. 6:69.

{and Gederoth} See Josh. 15:33, 41.

{and Shocho} 1 Sam. 17:1.

{with the villages thereof} Great cities used to have villages appertaining to them, as 1 Chr. 4:32, 33.

{and Timnah with the villages thereof} Josh. 5:10, 57.

{Gimzo also and the villages thereof} There is no mention made of this city elsewhere, but it seems it was one of the bordering cities of Judah.

{and they dwelt there} i.e. In all the six cities here set down. The Philistines much prevailed against Judah, seeing they did not only plunder them, but also continued to dwell in their cities.

V. 19. {For the LORD brought Judah low} By the multitude of valiant men partly slain, and partly taken captive, v. 5, 6, by the great spoils made, v. 8. Yea, also by reason of the many cities taken, v. 18, and other miseries that befell them.

{because of Ahaz} Wicked kings bring judgments on their people.

{king of Israel} Israel is here put for Judah, as ch. 12:1 and 21:2.

{for he made Judah naked} This metaphor implies that they were stripped and spoiled of their beauty, glory, wealth, and all manner of commodities; but especially of divine grace, favor and succor, as Exod. 32:25. Others read, he withdrew in Judah the worship of God; or, he drew Judah from the worship of God, Exod. 5:4.

{and transgressed sore against the LORD} Heb. by transgressing he transgressed. Of that Hebraism see 1 King. 8:13. Sins against God strip men of that which is precious unto them.

V. 20. {And Tilgath-Pilneser king of Assyria} See 2 King. 16:10.

{came unto him} For Ahaz sent for him, 2 King. 16:7.

{and distressed him} I. He laid a heavy tax upon him, to pay which he was forced to take the silver and gold that was found in the house of the Lord, and in the treasures of the Kings house, 2 King. 16:8. II. Though he took great gifts to free Ahaz from the kings of Syria and Israel, yet he suffered the Syrian to take away a great city from Judah, namely Elath, 2 King. 16:6. III. He restored not to Ahaz anything that his enemies had taken away. In these and other respects Ahaz was much distressed by the king of Assyria, though he took Damascus, and slew the king thereof, and made great spoils in Israel, 2 King. 15:29 and 16:9.

{but strengthened him not} Afforded him no aid against his enemies.

V. 21. {For Ahaz took away a portion out of the house of the LORD} Or, he took away the silver and gold that was found, 2 King. 16:8.

{and out of the house of the King} Or, that was in the treasures of the Kings house, 2 King. 16:8.

{and of the Princes} He did not only spoil the Lord’s house and his own, but also the houses of his subjects.

{and gave it unto the king of Assyria} Or, sent it for a present, 2 King. 16:8.

{but he helped him not} See v. 20.

V. 22. {And yet in the time of his distress did he trespass yet more against the LORD} This argues an obdurate heart and impudent disposition, Isa. 1:5. For judgments are wont to turn men from their sins, and to make them afraid of persisting therein, Hos. 5:14, 15.

{This is that king Ahaz} Of all men this man is to be marked for an obstinate sinner, who was no whit wrought upon by afflictions, but even under judgments continued to sin, and thereby showed an irreclaimable disposition. Note him with a black coal. Some read, he was still the same. So is this phrase used, Ps. 102:27.

V. 23. {For he sacrificed unto the gods of Damascus} Heb. Darmesek. Idolaters, who forsake the true God, are prone to follow after all sorts of gods.

{which smote him} This was Ahaz his opinion of them. Of the Syrians smiting Judah see v. 5 and 2 King. 16:6.

{and he said} The wicked pretend reasons of their wickedness, though most absurd.

{Because the gods of the Kings of Syria help them} Ahaz accounts the idols of Syria to be gods, and to help those that worshiped them, herein showing himself like the heathen, Judg. 16:23, 24. Hab. 1:11.

{therefore I will sacrifice to them} Idolaters give the same worship to false gods that is due to the true God, Exod. 3:18 and 5:3.

{that they might help me} Idolatry so blinds men’s eyes as it makes them trust to vain helps. God had helped Ahaz when two kings came against Jerusalem, Isa. 7:3, 4, etc., yet he was not thereby moved to sacrifice to the Lord.

{but they were the ruin of him and of all Israel} Thereby they provoked God to give them over to their enemies. See ch. 25:14, 15.

V. 24. {And Ahaz gathered together the vessels of the house of God} This was sacrilege; for these were consecrated vessels. See 2 King. 16:8.

{and cut in pieces the vessels of the house of God} That they might never again be used to God’s service. If they had remained whole, they might again have been returned to God’s house, as Ezra 1:7, etc. This therefore aggravates his impiety.

{and shut up the doors of the house of the LORD} That none might enter thereinto to do the services of the Lord. It seems they were thus till the end of his days; for his son in the beginning of his reign opened the doors of the Lord, ch. 29:3.

{and he made him altars in every corner of Jerusalem} By corners are meant the heads of streets, where divers ways meet. So that which was done might be the more seen of passengers, as Matt. 6:5. He prohibited the true service of God, and exceeded in idolatrous worship.

V. 25. {And in every several city of Judah} Heb. in every city and city. He set up idolatry not only in the royal city, but dispersed it throughout his whole kingdom.

{he made high places} See 1 King. 3:2, 4.

{to burn} Or, to offer.

{incense} See 1 King. 9:25.

{unto other gods} See 1 King. 11:8 and 12:33.

{and provoked to anger the LORD} See 1 King. 26:2, 26.

{God of his fathers} See 2 Chr. 21:10.

V. 26. {Now the rest of his acts, and of all his ways} See ch. 27:7.

{first and last} See ch. 12:15.

{behold, they are written in the book, etc.} See ch. 16:11.

V. 27. {And Ahaz slept with his fathers} See 1 King. 2:10.

{and they buried him in the city} Namely, of David, 2 King. 16:20.

{even in Jerusalem} For the city of David was within the circuit of Jerusalem, 2 Sam. 5:6, 7.

{but they brought him not into the sepulchres of the kings} See ch. 24:25.

{of Israel} Israel is here put for Judah. See ch. 12:1, 6.

{and Hezekiah his son reigned in his stead} A blessed change. A most pious son succeeded a most impious father.

CHAPTER 29

Verse 1. {Hezekiah began to reign, etc.} See 2 King. 18:1, 2. Hezekiah was the twelfth and the best king from the division. His history is recorded in four chapters.

{and his mother’s name was Abijah} Or, Abi, 2 King. 18:2.

V. 2. {And he did that which was right, etc.} See 2 King. 18:3.

V. 3. {He in the first year of his reign, in the first month} Yea, and the first day of that month, v. 17.

{opened the doors of the house of the LORD} For Ahaz his father had shut them up, ch. 28:24.

{and repaired them} Heb. strengthened them. When anything is decayed and out of repair, it is weakened; but when it is repaired, it is strengthened. Some refer them to the doors; but by a synecdoche it may be referred to all parts of the temple. Some refer it to the priests and Levites mentioned v. 4, q.d. The king strengthened and encouraged them. Howsoever the phrase be taken, it implies that Hezekiah’s heart was seasoned with piety, and that in his father’s days, seeing the very first work he began with after he was crowned was reformation of religion. A worthy pattern.

V. 4. {And he brought in the Priests and the Levites} Idolatrous Ahaz had forced them to abide in their own cities and suburbs, and thrust them out of the house of God; but now Hezekiah assembles them together for God’s service.

{and gathered them together in the East street} i.e. The street before the great door or entrance into the house of God. For that entrance was at the east.

V. 5. {And said unto them, Hear me} He instructs and directs them before he sets them on work. This was the part of a pious and prudent king.

{ye Levites} The priests also are comprised under this title; for they descended from Levi, Deut. 17:9, 18. Josh. 3:3 and 21:4, and they, as well as Levites, observed the direction, v. 16.

{sanctify now yourselves} See 1 Chr. 15:12, 14. They who are set apart to sanctify other things must themselves be first sanctified.

{and sanctify the house of the LORD} See 1 Chr. 23:13.

{God of your fathers} See 1 Chr. 29:18.

{and carry forth the filthiness} i.e. All idols, and all those things which idolaters used in their services, yea, and other things that were brought into the temple to pollute the true worship of God. Hereby it appears that the sanctifying of the house before mentioned signified especially cleansing it, v. 18, though divers rites also were used at the sanctifying of holy things, whereof see Exod. 40:9, etc. Lev. 8:10, 11.

{out of the holy place} Of the holy place here meant see v. 7.

V. 6. {For our fathers have trespassed} This good king looks back to the sins not only of his father, but also of his predecessors.

{and done that which was evil in the eyes of the LORD our God} They regarded not that knowledge which God had of their sins. And their such obstinacy lay the more heavy upon Hezekiah’s heart, because of the special relation betwixt God and them, implied in this phrase, our God.

{and have forsaken him} See ch. 12:5. 1 King. 11:33.

{and have turned away their faces} A sign of scorn and disdain. For men use to turn their faces from that which they cannot endure to look upon. See Jer. 2:27. Ezek. 8:16.

{from the habitation of the LORD} i.e. The house of the Lord, where he manifested his presence under sundry types; in which respect he is said to dwell there. See 1 Kings 8:13. This place is styled an house of habitation for the Lord, and a place for his dwelling for ever, ch. 6:2.

{and turned their backs} Heb. given their neck. Our English phrase of turning the back is an aggravation of the former of turning away the face. See Jer. 2:27.

V. 7. {Also they have shut up the doors of the porch} Of entrance into the temple. See 1 King. 6:3.

{and put out the lamps} They suffered them not to burn continually, as it was enjoined by the law, Lev. 24:2, 3.

{and have not burnt incense} This also was every day to be offered, Exod. 30:7, 8, and was an especial type of the reconciliation betwixt God and his people.

{nor offered burnt offerings in the holy place} These were likewise daily services to be performed, Exod. 29:38, etc. Lamps were lighted and incense burnt in the middle part of the temple next to the most holy; but burnt-offerings were offered in the priests’ court: therefore holy place here must indefinitely be taken for the temple and the courts appertaining thereto.

{unto the God of Israel} See 1 King. 8:15. This is added to aggravate the former impiety. All the foresaid services were withheld from the God of their ancient father from whom they had their name, and from the God of his posterity, of which they themselves were.

V. 8. {Wherefore the wrath of the LORD, etc.} See ch. 24:18.

{and he hath delivered them to trouble} Heb. commotion. See ch. 28:5, etc.

{to astonishment} See ch. 7:21.

{and to hissing} See 1 King. 9:8.

{as you see with your eyes} This speech was made by Hezekiah in the very beginning of his reign, v. 3, and the miseries here spoken of were in his father’s days: they therefore to whom he spoke saw them with their eyes.

V. 9. {For lo, our fathers have fallen by the sword} See ch. 18:6.

{and our sons, and our daughters, and our wives} He speaks as the head of the kingdom, and therefore uses the first person, our.

{our captivity} See ch. 28:5.

{for this} This may have relation either to the sins of their fathers, v. 6, 7, or to the destruction of their fathers, in the former part of this verse. The men being destroyed by the sword, their wives and children were taken captives.

V. 10. {Now it is in mine heart} See 1 King. 8:17.

{to make a covenant} See 2 King. 11:4.

{with the LORD God of Israel} See 1 King. 8:15.

{that his fierce wrath} See 2 King. 23:26.

{may turn away from us} Reformation is a special means of removing God’s wrath.

V. 11. {My sons} This title intimates the king’s affection to the priests and Levites, and their subjection to him.

{be not now negligent} Or, be not now deceived. The Hebrew word most commonly is used for living quietly and securely. It is oft translated to prosper, Jer. 12:1. Lam. 1:5. When it is put for deceiving one, as 2 King. 4:28, it signifies to make one secure or careless. Hereby the king implies that the work whereabout he set them was great and weighty, and that therefore they should not be deceived in thinking it might easily be done, and thereupon be careless and negligent.

{for the LORD hath chosen you} Num. 8:14 and 18:2, 6. Deut. 10:8.

{to stand before him} To remain in the house where he manifested his presence.

{to serve him, and that you should minister unto him} By performing the ordinances of his house.

{and burn incense} Or, offer sacrifice. See 1 King. 3:4, 15 and 9:25.

V. 12. {Then the Levites arose} This phrase implies a ready and speedy enterprising of a matter, and shows that the Levites were moved with the king’s speech, and were glad of the opportunity they had had to restore the service of the Lord.

{Mahath the son of Amasai, etc.} Here are fourteen described by their names, parentage and families, that set themselves to this work.

V. 15. {And they gathered their brethren} See v. 34. 1 Chr. 5:13. By brethren are meant Levites.

{and sanctified themselves} Not only the fourteen, v. 12, etc., but also the rest of the Levites that were gathered together, sanctified themselves. Hereof see v. 5.

{and came according to the commandment of the King} Not only the thing itself, but the very will of the king moved them to do it.

{by the words of the LORD} Or, in the business of the Lord. The word properly signifies words, yet it is oft put for things or businesses, Exod. 28:26; it is translated causes, Ex. 5:23, work. In the former reading it implies that the Levites were moved to do what the king required, the rather because his charge was grounded on the word or law of the Lord; in the latter, that the king’s word prevailed the more with them because it was the business and work of the Lord which he enjoined.

{to cleanse the house of the LORD} See v. 5.

V. 16. {And the Priests went into the inner part of the house of the LORD} i.e. That which was called the Holy place, where the golden altar for incense, the golden candlestick, and the golden tables were. Some understand the most holy place, where the ark was. Others, that which is called the inner court, 1 King. 6:36, where the great brazen altar stood. Certainly that which they began first to cleanse is here especially intended, to wit, the holy place, if not also the most holy.

{to cleanse it} As v. 15.

{and brought out all the uncleanness that they found in the temple of the LORD} That which is called filthiness v. 5 is here called uncleanness. And by the Temple of the Lord is meant both the inner part before mentioned, and also the priests’ court.

{into the court of the house of the LORD} Some understand the outermost court, where unclean persons and strangers stood.

{And the Levites took it} The Levites being to attend upon the priests, and to do the most servile works appertaining to the temple, took such filthiness as the priests had brought into the outward courts.

{to carry it out abroad into the brook Kidron} See 1 King. 2:37 and 2 King. 23:6, 12. No doubt but they broke the images and other like things to pieces, yea, and stamped them to dust, before they cast them into that brook; as Exod. 32:20.

V. 17. {Now they began on the first day of the first month} On this day the king gave his charge to them, v. 3, 5, and on the same day they began the work; which is an evidence of their willingness and readiness to do it.

{to sanctify} See on v. 5.

{and on the eighth day of the month} Much filthiness in the days of Ahaz was brought into the house of the Lord; which made them so long in cleansing it.

{came they to the porch of the LORD} i.e. The entrance into the holy place, described 1 King. 6:3, so as they were eight days in cleansing three parts of the temple, the most holy, the holy place, and the porch.

{so they sanctified the house of the LORD in eight days} The house of the Lord is here strictly taken for that great building of stone commonly called the Temple, consisting of those three parts before mentioned.

{and in the sixteenth day of the first month} Besides the forementioned eight days they spent other eight days in cleansing the courts appertaining to the house of the Lord.

{they made an end} This has reference not only to the places which they cleansed, but also to the holy things in those places, mentioned v. 18, 19. Yea it further implies both removing all manner of uncleanness from them, and also using such rites as God had appointed for sanctifying holy places and holy things, Exod. 40:9, etc.

V. 18. {Then they went in to Hezekiah the king} They knew their message would be welcome to the king, and therefore so soon as ever the work was done they give him notice thereof.

{and said, We have cleansed all the house of the LORD} Both the temple itself, and the courts appertaining thereunto.

{and the altar of burnt offering} This stood in the priests’ court. And thereon was all manner of sacrifice offered.

{with all the vessels thereof} Or, appertaining thereunto: as the sea and other lavers to wash holy things in, besoms, basins, tongs, with the like. See 1 King. 7:43, etc.

{and the shewbread table} See 1 King. 7:48.

{with all the vessels thereof} The instruments of gold appertaining to the holy place used to be laid on tables of gold. See 1 King. 7:50. These are the vessels here meant.

V. 19. {Moreover all the vessels which king Ahaz in his reign did cast away} Ahaz cut some vessels in pieces, and sent them to the king of Assyria, ch. 28:21, 24. Others he reserved whole, and took them out of the temple, and either put them to idolatrous uses, or laid them aside in other places; and in that respect he is said to cast them away. These are here meant.

{in his transgression} This has especial reference to his idolatry, which God accounts a most grievous transgression.

{have we prepared and sanctified} Prepared for use, and sanctified to their proper holy use.

{and behold, they are before the altar of the LORD} There all the holy vessels were set together, that they might be seen to be prepared and sanctified; and then removed to their several proper places.

V. 20. {Then Hezekiah the king rose early} Betimes in the morning of the next day. And hereby he showed his zeal of God’s glory, and his earnest desire of reconciliation betwixt God and his people.

{and gathered the rulers of the city} Before he gathered the priests and Levites only, v. 4, because it belonged to their office to sanctify holy places and things. Now he assembles the representative body of the kingdom, which were heads of places and families. For under this word city the kingdom of Judah is comprised.

{and went up to the house of the LORD} This was the place where reconciliation was to be made.

V. 21. {And they brought seven bullocks and seven rams} See 1 Chr. 15:26.

{and seven lambs, and seven he goats} Thus they brought of all sorts of clean beasts enjoined under the law, because their offering was not only for consecrating of the temple and holy things, but also for all kind of sacrifices, and for all sorts of people, for king and princes, for priests and Levites, and the common sort, even for the whole kingdom.

{for a sin offering} See 1 King. 3:15. The end of the sin-offering was to make an atonement for sins committed against God. Sometimes bullocks were offered, sometimes goats, sometimes lambs, Lev. 4:3, 23, 32, sometimes rams, Lev. 5:15.

{for the kingdom} i.e. Such as governed the kingdom. And thus this word kingdom is distinguished from Judah following.

{and for the sanctuary} Sanctuary is here to be taken in as large a sense as all the house of the Lord v. 18.

{and for Judah} i.e. The common people therein.

{and he commanded the Priests the sons of Aaron} To them only it belonged to offer sacrifices, Lev. 1:5, 7, 8. 1 Chr. 6:49.

{to offer them on the altar of the LORD} It is enjoined that offerings be burnt upon the altar, Lev. 1:9, 13, 17. And the altar sanctified the gift, Matt. 23:19, and in this respect God is said to sanctifie the altar, Exod. 29:44.

V. 22. {So they killed the bullocks} Others than priests might kill the sacrifices.

{and the Priests received the blood, and sprinkled it on the altar} This act was proper to the priests, Levit. 1:5. By it was typified the application of Christ’s sacrifice for the remission of sins. See 2 King. 16:13.

{likewise when they had killed the rams, they sprinkled, etc.} The same rite was to be observed, whatsoever kind of beast was offered: for all the sacrifices typified Christ’s blood, and the application thereof for pardon of sin, Heb. 9:21, 22. Lev. 1:5, 11.

V. 23. {And they brought forth} Heb. near. Namely, to the altar. The relative they has reference to the priests.

{the he goats for the sin offering} Sometimes one bullock, or one goat, male or female, or one lamb, was sufficient for a sin-offering, as Levit. 4:3, 14, 23, 28, 32, but that was for one particular sin; but here a sin-offering was to be made for king, princes, priests, and the whole land, and that for many most heinous sins many years together committed, namely all the days of King Ahaz: and therefore seven goats are offered, and all of them males.

{before the king and the congregation} By congregation all sorts of subjects great and mean, priests and others are meant.

{and laid their hands upon them} This was a rite enjoined Lev. 1:4 and 4:15. The end of it was to testify an acknowledgment of their sins, and that the sacrifice was offered up in their stead; and thus was their faith in Christ nourished.

V. 24. {And the Priests killed them} After the congregation had laid their hands on them.

{and they made reconciliation with their blood, etc.} This was a type of the reconciliation betwixt God and believers by the blood of Christ, Col. 1:20.

{to make an atonement} See 1 Chr. 6:49.

{for all Israel} Israel is here put for Judah, as ch. 12:1, 6.

{for the king commanded that the burnt offering and the sin offering should be made for all Israel} It is not probable that the king himself had yielded to the idolatry committed in his father’s days; yet he well knew that the whole kingdom had yielded thereto, and therefore his care was that reconciliation might be made for all, that so the plaster might be as large as the sore.

V. 25. {And he set the Levites in the house of the LORD} No doubt but he placed porters and other officers in those places that properly belonged to them, but his special care was to have the praises of the Lord solemnly set forth: therefore the Levites here meant were such as sung praises to God.

{with Cymbals, with Psalteries and with harps} See 1 Chr. 13:8.

{according to the commandment of David} See 1 Chr. 16:4 and 25:1, etc.

{and of Gad the king’s Seer} See 1 Chr. 21:9.

{and Nathan the Prophet} See 1 Chr. 17:1. David, Gad and Nathan were all inspired by God’s Spirit, and joined their counsels together about the worship of God.

{for so was the commandment of the LORD} Heb. by the hand of the Lord. This is spoken of God after the manner of man. Men do what they do by their hands; so what is done or said by God, is said to be by his hand.

{by his Prophets} Heb. by the hand of his Prophets. See 1 King. 8:53, 56. By this it appears that God sent directions to David by his prophets about the ordering of his worship.

V. 26. {And the Levites stood with instruments of David} i.e. Such as David by God’s Spirit appointed. See 1 Chr. 13:8 and 23:5.

{and the Priests with the trumpets} See Num. 10:8. 1 Chr. 15:24 and 16:6.

V. 27. {And Hezekiah commanded to offer the burnt offering upon the altar} Good kings of old, being well instructed in the law, gave directions to priests and Levites in sundry circumstances what to do.

{and when} Heb. in the time.

{the burnt offering began} When it was laid on the altar upon the wood, and the flame and smoke began to arise.

{the song of the LORD began also} The 136th Psalm, which is a solemn song of praise, every verse whereof ends with setting out the mercy of God, is here meant, and by an excellency called the song of the Lord. See ch. 7:3.

{with the trumpets} They sounded while the singers sung with their voice.

{and with the instruments, etc.} Heb. hands of instruments. Parts of a man’s body are metaphorically applied to senseless instruments, because they seemed to act this and that. They had variety of music, voice, trumpets, and other instruments, to quicken up their spirits the more in praising God.

V. 28. {And all the congregation worshipped} See ch. 7:3.

{and the singers sang} Heb. the song sang. Some here understand the master of music. But by a metonymy the effect may be put for the actor, song for him or them that sang.

{and the trumpeters sounded} See v. 26.

{and all this continued until the burnt offering was finished} Every one continued to testify his thankful heart and cheerful spirit till the fire had consumed the sacrifice on the altar.

V. 29. {And when they had made an end of offering} This was their most public service, whereby they were directed when to begin, and when to end.

{the king and all that were present with him} Heb. found with him. See ch. 5:11 and 1 Chr. 29:17.

{bowed themselves and worshipped} See ch. 7:3.

V. 30. {Moreover Hezekiah the king, and the Princes} In matters of worship expressly prescribed the pious king joins himself with the people; in matters of direction he takes advice with his princes.

{commanded the Levites} They did not command that which for matter was not prescribed, but they commanded God’s ministers to do their duty.

{to sing praise to the LORD} Besides that praise mentioned v. 27. For this was after the offering was ended.

{with the words of David and of Asaph the Seer} See 2 King. 17:13. By this title it appears that Asaph was inspired by God. Some Psalms carry the title, Of Asaph, so as if he indited not the matter, yet he put the words into a meet and melodious tune. See 1 Chr. 6:39 and 16:5.

{and they sang praises with gladness} Both the singers themselves, and they that heard them, rejoiced.

{and they bowed their heads and worshipped} See v. 28, 29. This they did after their second solemn praising of God.

V. 31. {Then Hezekiah answered, and said} So full of zeal was this good king’s heart, as he contented not himself with all that was done before, though it were very much, but stirred them up to further praising of God.

{Now you have consecrated, etc.} Or, filled your hands. See 1 King. 13:33.

{come near, and bring sacrifices, etc.} He had before given directions and exhortations to the priests and Levites, now he calls upon the people to do their duty. Sacrifices were for expiation of their sins; thank-offerings to testify their grateful acknowledgment of God’s mercy to them.

{And the congregation brought in sacrifices and thank offerings} They were wrought upon by the king’s exhortation, and readily did what he required.

{and as many as were of a free heart} This is spoken comparatively; such as were of a more free and forward spirit than the rest.

{burnt offerings} There was more respect to God manifested in bringing burnt-offerings than in the rest. For in the other the offerers themselves had a part, but in these they had none; for all was burnt upon the altar. See 1 King. 3:15.

V. 32. {And the number of the burnt offerings which the congregation brought} This word Congregation is distinguished from the King, v. 23, but here it comprises king and all under it: but we may not think the king brought no free offerings.

{was threescore and ten bullocks, etc.} This was a very great offering, but not comparable to sundry others. See 1 King. 8:63. But so soon after the whole land had apostatized it was a wonder the people should be so forward.

V. 33. {And the consecrated things} i.e. Such gratulatory sacrifices as they had by voluntary vows consecrated to the Lord. Others take them to be such sacrifices as were now consecrated, but reserved to be offered at another time.

{were six hundred oxen, and three thousand sheep} This added much to the number mentioned v. 32, and much amplified their zeal.

V. 34. {But the Priests were too few} Some delayed to come, and others to use the rites of consecration, either out of shame for their former idolatry, or for want of thorough repentance.

{so that they could not slay all the burnt offerings} To slay and flay beasts, and to cut them in pieces, and lay them on the altar, were works proper to priests. See on Lev. 1:5, 6.

{wherefore their brethren the Levites} Priests and Levites came all from the same father, Levi, and in that respect are styled brethren, v. 15.

{did help them} Heb. strengthened them. The Levites by undertaking part of the work did enable those few priests that were there the better to hold out. This they did in this particular case, being somewhat extraordinary. For the Levites were given as an help to the priests.

{till the work was ended} i.e. The offering up of those sacrifices.

{and until the other Priests had sanctified themselves} This implies that the Levites continued at other times also to help the priests. Of sanctifying themselves see v. 5.

{for the Levites were more upright in heart to sanctify themselves than the Priests} Persons of lower rank may be more hearty, zealous and forward in the work of the Lord than their superiors.

V. 35. {And also the burnt offerings were in abundance} See v. 32. This is added as another reason why the Levites helped the priests, because the sacrifices of all sorts were very many.

{with the fat of the peace offerings} See 1 King. 8:64. The fat was everywhere to be pulled off and burnt, Ex. 29:13, which caused much more work.

{and the drink offerings for every burnt offering} Or, with every burnt-offering. See 1 King. 3:15.

{So the service of the house of the LORD was set in order} i.e. The daily services to be performed time after time. The doors of the temple were shut up in the days of Ahaz, and the services thereof clean omitted, but now settled in their due courses again.

V. 36. {And Hezekiah rejoiced, and all the people} So did David and his people, 1 Chr. 29:9.

{that God had prepared the people} That he had put such grace and zeal into their hearts as before set down. It is God that prepares the heart to good.

{for the thing was done suddenly} i.e. Very speedily, sooner than could have been expected. They had long been blinded and led aside to idolatry: therefore to have their hearts so soon and so thoroughly changed was an extraordinary work of God’s Spirit; and the consideration thereof did much quicken and revive their spirits.

CHAPTER 30

Verse 1. {And Hezekiah} Here is set down a solemn celebration of the Passover in this good king’s time.

{sent to all Israel and Judah} i.e. To all under his command, namely the tribes of Judah and Benjamin, and also those who out of other tribes had come and joined themselves with the kingdom of Judah. See ch. 12:13, 16. To these Hezekiah sent messengers.

{and wrote letters also to Ephraim and Manasseh} Under these two tribes are comprised so many of the ten tribes as the king of Assyria had left in the land of Israel. For he had carried many of them away captives into other lands, 2 King. 15:29. These being the chief of the ten tribes, are put for all the rest. By letters he invites these that they might the better accept thereof.

{that they should come to the house of the LORD at Jerusalem} For there that great feast whereunto he invited them was to be kept, Deut. 16:5, 6.

{to keep the Passover} This was a solemn feast to be kept every year by the Israelites in memorial of God’s delivering their ancestors from bondage in Egypt, and of his passing over the Israelites when he destroyed all the firstborn in Egypt, as the notation of the word shows, Exod. 12:12, 13, 14. It was also one of their ordinary sacraments till the coming of Christ, of whose sacrifice the Paschal lamb was an especial type, 1 Cor. 5:7.

{unto the LORD} See 2 King. 23:21.

{God of Israel} See 1 King. 8:15. He here sets out God by this relation to give them to understand that they were the children of that father whose God the Lord was in special manner, and to whose seed he extended his promises, Gen. 28:14 and 35:10, 12.

V. 2. {For the king had taken counsel, and his Princes, and all the Congregation in Jerusalem} Under these are comprised that assembly which ordinarily met about matters of church and state, and was the representative body of the whole kingdom. At Jerusalem this assembly used to meet together.

{to keep the Passover in the second month} The first month was appointed Exod. 12:2, etc., yet in some extraordinary cases it was permitted to keep it in the second, Num. 9:11.

V. 3. {For they could not keep it at that time} Namely, in the first month.

{because the Priests had not sanctified themselves} See ch. 29:5.

{sufficiently} This may have reference either to the number of the priests: there were but few that had sanctified themselves, ch. 29:34, so as there were not enough to offer that great Passover which was intended. Or, to the rites of sanctification: they had not fully observed all. This was one reason of putting off the Passover.

{neither had the people gathered themselves together to Jerusalem} See v. 1. This was another reason of putting off the Passover. Two such reasons as are here set down are alleged where the dispensation is granted, Num. 9:10, 11.

V. 4. {And the thing} Or, this thing. Namely, that the Passover should be put off to the second month.

{pleased the King} Heb. was right in the eyes of the king. That which seems right in good men’s eyes, pleases them. A like phrase is applied to God, 1 King. 3:10.

{and all the congregation} Under this word Congregation the princes also are comprised, who are distinguished from it v. 2.

V. 5. {So they established a decree to make a proclamation throughout all Israel} All the twelve tribes are here meant. See 1 King. 15:22.

{from Beersheba even to Dan} From south to north, 1 King. 4:25.

{that they should come to keep the Passover, etc.} See v. 5.

{for they had not done it of a long time in such sort as it was written} According to the prescript of the law, Exod. 12:1, etc. The ten tribes after their revolt from Judah clean cast off the law of the Lord, and Judah had neglected it all the days of Ahaz. If they kept the Passover, they kept it not according to the law: for the doors of God’s house were shut up, ch. 28:24.

V. 6. {So the Posts went with the letters} For more speed.

{from the king} Heb. from the hand of the king. By his appointment.

{and his Princes} To show their consent with the king.

{throughout all Israel and Judah} See v. 1.

{and according to the commandment of the king} The commandment has reference to the posts whom the king sent, and commanded to make all speed. They of Israel were invited and entreated as the words following show.

{saying, Ye children of Israel} This is a friendly compellation and pithy insinuation.

{turn again unto the LORD} They had revolted from the Lord, therefore he advises them to repent, and turn to him.

{God of Abraham, Isaac and Israel} See 1 Chr. 29:18.

{and he will return} In grace and mercy, Ps. 90:13. Zech. 1:3. God deals with men according to their dealing with him, 1 Sam. 2:30. Jer. 18:8, 10.

{to the remnant of you, that are escaped out of the hand of the kings of Assyria} i.e. Such as remained in the land after it was subdued by Pul and Tilgath-pilneser, who carried many captives away, 1 Chr. 5:26. 2 King. 15:29. Shalmaneser’s invasion, 2 King. 17:3, 6, was after this: for this Passover was in the first year of Hezekiah, and that captivity in the sixth, 2 King. 18:10.

V. 7. {And be not like your fathers} By fathers are meant such Israelites as revolted from Judah, from the beginning of the apostasy till those present times. Hezekiah would not have those to whom he wrote to continue in the idolatry of their fathers, nor to be obstinate as they were, Zech. 1:4.

{and like your brethren} i.e. Such Israelites as lived in those times.

{which trespassed against the LORD} By continuing in their fathers’ steps.

{God of their fathers} See ch. 13:12 and 24:18.

{who therefore gave them up to desolation} 2 King. 15:29.

{as ye see} See ch. 29:8.

V. 8. {Now be ye not stiff-necked, etc.} Heb. harden not your necks. See 2 King. 17:14.

{but yield yourselves} Heb. give the hand. By giving the hand willing subjection is testified.

{unto the LORD} For they had forsaken him by their apostasy from the house of God and from the house of David, 2 King. 12:26, etc.

{and enter into his Sanctuary} See ch. 20:8.

{which he hath sanctified for ever} See ch. 7:16.

{and serve the LORD your God} Under this word serve all divine worship and obedience to God is comprised. That particular relation, your God, is a strong motive to enforce the duty.

{that the fierceness of his wrath may turn away from you} See ch. 29:10 and 28:11, 13. 2 King. 23:26.

V. 9. {For if ye turn again unto the LORD} See v. 6. 1 King. 8:33.

{your brethren and your children} True penitency of some may prove beneficial to others, Josh. 6:23.

{shall find compassion before them that lead them captive} See 1 King. 8:50.

{so that they shall come again into this land} i.e. The land of Israel. God can so work upon enemies as to move them to let their captives go free, ch. 28:14, 15.

{for the LORD your God is gracious and merciful} See Exod. 35:5.

{and will not turn away his face from you} This is attributed to God after the manner of man. When a man is angry with one, or scorns him, or will not grant his request, he uses to turn away his face. By not turning away the face is implied a gracious acceptance, and a readiness to hear and to do good.

{if ye return unto him} Repentance in a sinner is an evidence of God’s mercy to him, ch. 7:14.

V. 10. {So the Posts passed from city to city} Many messengers went several ways, and that with speed, leaving their message in every place they passed by.

{through the country of Ephraim and Manasseh} See v. 1.

{even unto Zebulun} Zebulun was by the seaside, Gen. 49:13, so as this was one of their utmost coasts.

{but they} Not all of them, v. 11, but it may be most of them.

{laughed them to scorn and mocked them} They accounted God’s ordinances but light and small matters, and therefore thought them but fools that invited them to go out of their own country thereunto. This caused them to laugh and mock.

V. 11. {Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem} They whose hearts are broken for sin, are quickly drawn to the place where mercy may be found.

V. 12. {Also in Judah} As well as in the tribes of Israel.

{the hand of God} The powerful work of God’s Spirit.

{was to give them one heart} Or, to make them be of one mind.

{to do the commandment of the king and of the Princes} See v. 6.

{by the word of the LORD} The king’s commandment was grounded on God’s word, and thereupon the more readily obeyed.

V. 13. {And there assembled at Jerusalem much people to keep the feast of unleavened bread} i.e. The Passover. See ch. 8:13.

{in the second month} See v. 2.

{a very great Congregation} This shows that the hand of God was manifested herein, as is noted v. 12.

V. 14. {And they arose} i.e. The king, princes, and others. See ch. 29:20. 1 King. 14:2, 4.

{and took away the altars that were in Jerusalem} Those which Ahaz had made, ch. 28:24.

{and all the altars for incense took they away} God had one altar for burnt-offerings, and another for incense, but idolaters would exceed, and had many altars for both. See Jer. 11:13.

{and cast them into the brook Kidron} See ch. 29:16.

V. 15. {Then they killed the Passover} i.e. The Paschal lamb, ch. 35:11. Exod. 12:21. See on Exod. 12:6.

{on the fourteenth day of the second month} Num. 9:11.

{and the Priests and the Levites were ashamed} Such of them as had been backward, ch. 29:34, were now ashamed of that backwardness, and the more, because they observed the great forwardness not only of other Levites, but of many of the common people.

{and sanctified themselves} See ch. 29:5.

{and brought in the burnt offerings into the house of the LORD} Before they were sanctified they might not do this, ch. 29:34, but so soon as they were sanctified, they did what belonged to their office.

V. 16. {And they stood in their place} Heb. their standing. i.e. That proper place wherein each order was appointed to stand.

{after their manner} As they were accustomed before Ahaz his time, who put them all out of order. The porters stood in their places; the singers in theirs; the Levites that assisted the priests, in theirs.

{according to the law of Moses} i.e. Those ordinances about the Levites’ functions which God appointed Moses to deliver.

{the man of God} See 1 Chr. 23:14.

{the Priests sprinkled the blood} See ch. 29:22.

{which they received of the hand of the Levites} The Levites held the basins to receive the blood from the beasts that were slain, and having fitted it for sprinkling they gave it to the priests.

V. 17. {For there were many in the Congregation} Some take fathers of families to be here meant by many. Others apply it to the priests of whom mention is made ch. 23:34.

{that were not sanctified} See ch. 29:4, 5.

{therefore the Levites had the charge} See ch. 29:34.

{of the killing of the Passovers} i.e. Both the Paschal lambs and kids, which were the most proper offerings at that feast, v. 15, and other sacrifices also, which were then offered in great abundance, v. 24. When first the Passover was instituted, every house or family was to offer a lamb or a kid, Exod. 12:3, 5. But after the law enjoined all the families to go up to the house of the Lord, there to celebrate the Passover, Deut. 16:6, 16, many lambs or kids were to be offered. Hence the plural number, passovers, is used.

{for every one that was not clean} The Levites that were sanctified offered the Passover instead of them that were not sanctified, and should have done that work if they had been sanctified.

{to sanctify them unto the LORD} i.e. To keep the sacrifices from being polluted, as they would have been if unsanctified persons had offered them.

V. 18. {For a multitude of the people} That came to celebrate the Passover.

{even many of Ephraim and Manasseh, Issachar and Zebulun} These tribes are mentioned to show that they who came unprepared were of the kingdom of Israel, who had from the time of the division been without law and without priests to instruct them.

{had not cleansed themselves} According to those rites which were by the law enjoined to such as should eat the Passover.

{yet did they eat the Passover} Their ignorance made them overbold in adventuring upon sacred ordinances.

{otherwise then it was written} In the law of Moses.

{But Hezekiah prayed for them} God gave some visible evidence of displeasure against them, which Hezekiah observing prayed for them.

{saying, The good LORD pardon every one} Their want of due preparation was a sin; therefore he craves pardon: for obtaining which, he pleads God’s goodness.

V. 19. {That prepareth his heart to seek God} That in truth of heart sets himself to serve and please God. See 1 Chr. 16:11.

{the LORD God of his fathers} See ch. 15:12 and 17:4.

{though he be not cleansed} Though through ignorance or negligence he have failed in the use of the external rites of cleansing.

{according to the purification of the Sanctuary} i.e. Such means of purifying as are prescribed to such as come to God’s holy place.

V. 20. {And the LORD hearkened to Hezekiah, and healed the people} This may be taken either of an inward healing, or of an outward: he forgave their sin, and inwardly by his Spirit sanctified and cleansed them, or accepted them as cleansed; or, he removed some judgment that he had inflicted on them for transgressing his law.

V. 21. {And the children of Israel that were present at Jerusalem} Heb. found at Jerusalem. See ch. 29:29.

{kept the feast of unleavened bread seven days} Exod. 12:15.

{with great gladness} One special cause of their gladness was the evidence that was given of God’s accepting them. See 1 Chron. 29:22.

{and the Levites and the Priests praised the LORD day by day} i.e. Those days wherein this feast was celebrated.

{singing with loud instruments} Heb. instruments of strength. Instruments which make a loud sound must be strong, able to hold a strong blast. Some take this to be meant of setting forth the strength or power of the Lord.

{unto the LORD} To his praise and glory.

V. 22. {And Hezekiah spake comfortably unto all the Levites} Heb. to the heart of all the Levites. Gen. 34:3. Isa. 40:2. Hos. 2:14. He instructed them in the free grace and rich mercy of God, who accepts of those that are upright in heart, though they have some outward failings. And this could not but much comfort them.

{that taught the good knowledge of the LORD} Or, instructed men in such things as made them understand the good will of God, Rom. 12:2.

{and they did eat throughout the feast, etc.} i.e. Every day of the feast.

{offering peace offerings} See 1 King. 3:15.

{and making confession, etc.} Namely, of their sins; as Matt. 3:6.

V. 23. {And the whole assembly} King, priests, princes, and others then assembled at Jerusalem.

{took counsel to keep other seven days} They advised together and agreed about that point; because they observed people still to flock more and more to the house of God.

{and they kept other seven days} This was besides the first law: but because the case was extraordinary, the Lord accepted their holy zeal.

{with gladness} See v. 21.

V. 24. {For Hezekiah king of Judah did give} Heb. lifted up. Or, offered, or, reserved.

{to the congregation} That they might offer part to the Lord, and eat the remainder in those days of feasting.

{a thousand bullocks, and seven thousand sheep} A very bountiful gift, testifying his zeal of God’s glory, and good respect to his people.

{and the Princes gave to the Congregation, etc.} Piety in kings puts on subjects to imitate them.

{and a great number of Priests sanctified themselves} Though they were too backward before, v. 3 and ch. 29:34, yet seeing the great need of their pains, and beholding the zeal of others, they put on themselves to help forward the service of the Lord. See ch. 29:5.

V. 25. {And all the Congregation of Judah, etc.} The people which came from all parts of that kingdom to this feast.

{and all the congregation that came out of Israel} From sundry parts of that kingdom.

{and the strangers, etc.} i.e. Such of other nations as had been circumcised upon their conversion to the Jews’ religion. See Exod. 12:48.

{rejoiced} Outwardly testified their inward joy for God’s grace in them and blessing on them: ch. 24:10 and 29:36.

V. 26. {So there was great joy in Jerusalem} See 1 Chron. 12:40 and 29:9.

{for since the time of Solomon} Because Solomon was the last king of all the tribes united, he is by name mentioned.

{the son of David} See ch. 1:1.

{king of Israel} i.e. Of all the twelve tribes. David and Solomon were kings over them all; so as this title may be applied to either.

{there was not the like in Jerusalem} For since the division no such companies out of the ten tribes came to Jerusalem to solemnize that feast. Neither was there such an occasion before given of doubling the days of the feast.

V. 27. {Then the Priests the Levites} i.e. The priests that descended from Levi, not such as Jeroboam made, 1 King. 13:33.

{arose} See ch. 29:20.

{and blessed the people} According to divine institution, Num. 6:23.

{and their voice was heard} Of God. That blessing which they pronounced God accomplished.

{and their prayer came up to his holy dwellingplace} Heb. to the habitation of his holiness. The very presence of God makes the place holy where he is. And as other excellencies of God are most manifested in the place here meant, so is his holiness.

{even unto heaven} This is added to show what place is meant.

CHAPTER 31

Verse 1. {Now when all this was finished} i.e. Hezekiah’s repairing and sanctifying the house and things of God, ch. 29:3, etc., and his solemn celebration of the Passover, ch. 30:1, etc. In this chapter his care in settling the courses of the priests and Levites, and providing maintenance for them, is related.

{all Israel that were present} Heb. found. See ch. 30:21.

{went out to the cities of Judah} i.e. The other cities of the kingdom of Judah, besides Jerusalem.

{and brake the images in pieces} Heb. statues. That which is ascribed to Hezekiah, 2 King. 18:4, is here ascribed to the people. The king was the principal author and commander of what was done; but the people were the immediate actors.

{and cut down the groves} See 1 King. 16:33.

{and threw down the high places} Idolatrous high places are here meant. See 1 King. 3:3, 4.

{and the Altars} Such as had been built by idolaters. See chap. 30:14.

{out of all Judah and Benjamin} These places were under his own dominion.

{in Ephraim and Manasseh} Such cities in those tribes are here meant as the kings of Judah had formerly taken from Israel, ch. 13:19 and 15:8, and such as of their own accord had joined themselves to the kingdom of Judah. And by reason of the many troubles in Israel many in that kingdom did submit themselves to the king of Judah.

{until they had utterly destroyed them all} Heb. until to make an end. Which Hebraism is well explained by our translators. The reformation was not partial, or by halves, as we speak, but a thorough reformation.

{Then all the children of Israel} All that came to the Passover both out of Judah and Benjamin, and also out of other tribes, ch. 30:11.

{returned every man to his possession into their own cities} They had done that at Jerusalem for which they came, and therefore returned home to their own callings.

V. 2. {And Hezekiah appointed the courses, etc.} See ch. 8:14. 1 Chr. 23:6 and 24:1.

{the Priests and Levites for burnt offerings and for peace offerings} See 1 King. 3:15. In offering these the Levites were helpful to the priests, and therefore are here joined with them.

{to minister} By doing the service which belonged to their places.

{and to give thanks, and to praise} See 1 Chr. 25:3.

{in the gates} The Levites used to stand with their musical instruments at the entrance into the priests’ court, here called the gates, that so the people might not only hear but also see their comely order in giving solemn praise to God.

{of the tents of the LORD} i.e. The temple, or house of the Lord. For the priests and Levites there kept watch and ward, as soldiers use to do in their camp. In this respect they which did the service in the temple are styled an host, Num. 4:3. Besides, all the people assembled thither at sundry times, as soldiers to their camp, or to their tents therein. Or this metaphor may be here used in allusion to the former house of God, which was a tent or tabernacle, Exod. 35:11. Tents are here mentioned in the plural number in regard of the several courts that appertained to the temple (see 1 King. 6:36), or in regard of the several chambers and other places that were as tents in a camp.

V. 3. {He appointed also the king’s portion of his substance, for the burnt offerings} The people were wont to bring burnt-offerings to the priests upon sundry occasions, Levit. 1:2, etc., and 22:18, etc., but by the inroads of enemies in the time of Ahaz they were so impoverished that now they could not. Therefore that the service of the Lord might not be neglected, the king took order that out of his own substance, even that which was proper to himself, there might be supply made from time to time of that which was requisite for the services of the temple. And this he did the rather, because the treasures of the temple were exhausted by his father, ch. 28:21, 24. Herein he showed himself like unto David, 1 Chr. 29:3.

{to wit, for the morning and evening burnt offerings, etc.} See Num. 28 and 29.

{as it is written in the law of the LORD} This was the good king’s rule, and he held close thereto.

V. 4. {Moreover he commanded the people that dwelt in Jerusalem} Those that dwelt in that royal city and the places adjacent might think themselves privileged and exempted from allowing anything to the services of the temple: wherefore to prevent such conceits, the king lays a strait command upon them. Or by Jerusalem may be meant all the kingdom of Judah, as Samaria is put for the kingdom of Israel, 1 King. 18:2.

{to give the portion of the Priests and the Levites} Such maintenance as belonged to them by law, Num. 18:8, etc.

{that they might be encouraged in the law of the LORD} Having their maintenance provided and brought in by the people, they were freed from care and pains about their livelihood, and so might more willingly and cheerfully spend their time about such services as the law of the Lord required of them.

V. 5. {And as soon as the commandment came abroad} Heb. brought forth, or broke forth. Was publicly made known.

{the children of Israel} See v. 1.

{brought in abundance} Heb. multiplied. Two circumstances note out the people’s holy zeal in maintaining the service of the Lord; 1. Their quick and speedy doing what they did, even so soon as they had any notice that they should do it. 2. Their plentiful and bountiful doing of it.

{the firstfruits of corn, wine, and oil} These were expressly commanded to be given to the priests and Levites, Deut. 18:1, 4.

{and honey} Or, dates. The Hebrew word is oft used for honey. It is also indefinitely put for sweet fruits. And we do not read that honey was brought to the house of the Lord for an offering: but on the contrary, the Jews were forbidden to offer any honey, Lev. 2:11. The Hebrews therefore understand here dates, or indefinitely trees which did bear sweet fruits, called honey by reason of their sweetness. And they comprise it under this phrase, the fruit of the tree, Lev. 27:30, the tithe whereof was holy unto the Lord.

{and of all the increase of the field} Many other commodities grew out of the earth besides those before mentioned, therefore this general phrase is here used, which comprises them all.

{and the tithe of all things, etc.} Which were by law enjoined. There were tithes of cattle, and sundry other things, besides the fruit of the ground. The tithes were the tenth of all their increase, and an offering distinct from the firstfruits.

V. 6. {And concerning the children of Israel and Judah, that dwelt in the cities of Judah} i.e. Here and there in the country. For these cities seem to be distinguished from Jerusalem, v. 4.

{they also brought in the tithes of oxen and sheep} Besides the tithes of the increase of the field, v. 5.

{and the tithe of holy things} Lev. 27:30. Deut. 14:28.

{which were consecrated unto the LORD} This shows the reason why they were called holy things. Such things are said to be consecrated unto God, as God ordained to be brought to his house, and given to the priests and Levites, or such as were by vow or other free gift given to the Lord.

{their God} This relation betwixt God and them was a strong bond to bind them to do what they did, Exod. 20:7.

{and laid them by heaps} Heb. heaps, heaps. i.e. Many heaps, great abundance. This much affected the king, v. 8.

V. 7. {In the third month} See ch. 15:10. Then began their first harvest.

{they began to lay the foundation of the heaps} They brought in the tithe of such corn as they first reaped or gathered in, and so began to make the heaps.

{and finished them in the seventh month} This answers in part to our September, and is the beginning of autumn. Then use the fruits of trees to be gathered: and it is counted the last of harvest. Thus they continued from the beginning of harvest to the end, from the reaping of the first corn, to the gathering in of the last fruit (which in that respect is styled the end of the year, Ex. 23:16), to bring in their tithes to the house of the Lord, and they brought in of all sorts.

V. 8. {And when Hezekiah and the Princes came and saw the heaps} Which were many, and those great ones.

{they blessed the LORD} For stirring up the people so cheerfully and abundantly to bring in their tithe. Thus did David, 1 Chron. 29:13, 14. It is probable that the Lord gave that year a plentiful increase of the land, which was the occasion of that great abundance, and that Hezekiah and the princes in that respect blessed God.

{and his people Israel} This phrase is here taken as children of Israel, v. 1. The king and princes commended these, and in that respect are said to bless them. The same word is oft applied to God and man, yet in different respects, Gen. 14:19, 20. 1 Sam. 25:32, 33. Exod. 14:31. 2 Chron. 20:20.

V. 9. {Then Hezekiah questioned with the Priests and the Levites concerning the heaps} Two things he might inquire thereabouts; 1. How there should be so many and so great heaps. 2. How so much should remain, seeing there were many priests and Levites to spend the same. The answer v. 10 seems directed to the latter question.

V. 10. {And Azariah the chief Priest, of the house of Zadok} Heb. the head of the house of Zadok. The like phrase is used 2 King. 25:18. And he is called Ruler of the house of God, v. 13. He is said to be of the house of Zadok, because Zadok was made high priest in the room of Abiathar, 1 King. 2:35. Some think that there still continued two high priests, one of the house of Eleazar, another of the house of Ithamar, and that Zadok, of the stock of Eleazar, is here mentioned to distinguish him from the other chief priest.

{answered him, and said, Since the people began} i.e. From the beginning of harvest in the third month, till this time, which was at least four months. See v. 7.

{to bring the offerings into the house of the LORD} By offerings are meant tithes, which were brought and offered to the Lord, in that they were given to the priests and Levites his ministers.

{we have had enough to eat} Therefore the abundance remaining was by reason not of their sparing of that which was provided for them, but of the extraordinary plenty that was brought in.

{and have left plenty} For future relief of ourselves, families, all sorts of Levites, poor widows, orphans, strangers, and others in need.

{for the LORD hath blessed his people} Both by the plentiful increase which he has given, and also by working on the people’s hearts.

{and that which is left is this great store} i.e. The remainder, over and above that which was eaten by them.

V. 11. {Then Hezekiah commanded to prepare chambers} Or, storehouses. Places wherein to lay up that remainder, for future uses.

{in the house of the LORD} i.e. About the temple. Such Solomon built, 1 King. 6:5.

{and they prepared them} They readily hearkened to good counsel.

V. 12. {And brought in the offerings} i.e. Such things as were to be offered for their sins, or in way of thanksgiving.

{and the tithes} See v. 5.

{and the dedicate things} Such things as were voluntarily consecrated unto the Lord.

{faithfully} Heb. in truth, or with faithfulness. Though no man could tell whether they brought the full due or no; yet they had such respect to God, as they would not defraud his priests of anything due to them.

{over which Cononiah the Levite was ruler} He was the chief treasurer, who was to see what was brought in, and how that which was taken away was used. See 1 Chr. 26:20.

{and Shimei his brother was the next} Heb. second. He was next under Cononiah, to give account to him; but over those mentioned v. 13, to take account of them.

V. 13. {And Jehiel, etc.} Here are ten set down by name who had a further charge given them.

{were overseers under the hand, etc.} Heb. at the hand. Both phrases may well stand together: they might be at their hand, to do what was enjoined them; and under, to give an account of what they did.

{at the commandment of Hezekiah the King and Azariah} The king in matters ecclesiastical would do nothing without the advice of the high priest.

{the ruler of the house of God} Chief Priest, v. 10. He had the rule over all persons that appertained to the house of God, in and about the services thereof.

V. 14. {And Kore the son of Imnah the Levite, the Porter} For such as were porters were also treasurers, 1 Chr. 26:20, etc.

{toward the East} This was the principal gate, which being opened they might look into the holy and most holy place. See 2 King. 11:6. 1 Chr. 26:14.

{was over the freewill offerings of God} See Ezra 3:5.

{to distribute the oblations of the LORD} To see them given out and distributed to priests and Levites for their use.

{and the most holy things} Heb. sanctities of sanctities. Of this Hebraism see 1 King. 8:13. These most holy things were the remainder of all manner of offerings which were for the priests to eat, as meat-offerings, Lev. 2:3, etc., sin-offerings, Lev. 6:18, and trespass-offerings, Lev. 7:6.

V. 15. {And next him} Heb. at his hand. See v. 13.

{were Eden, etc.} These six were under Kore, v. 14, as the ten mentioned v. 13 were under Cononiah and Shimei.

{in the cities of the Priests} Where they dwelt.

{in their set office} Or, trust. A man’s office makes trust to be reposed in him.

{to give to their brethren} i.e. All sorts of Levites, Deut. 18:7.

{by courses} As they were set in their several orders.

{as well to the great as to the small} Every one was to have what was sufficient for him.

V. 16. {Besides their genealogy of males from three years old and upward} These words being included in a parenthesis, the verb to give v. 15 may fitly be referred to that which follows in this verse; as if it were thus read, Eden and Miniamin, etc. were to give to their brethren by courses, as well to great as to the small, (beside their genealogy of males from three years old and upward) even unto every one, etc. The meaning is, that there was provision made for all that belonged to the Levites, not only to such as did service, but also to their young ones, even from three years old and upward. Thus this verse is an exposition of the last clause of the former, as well to the great as to the small. Mention is made of males, because none were admitted into the temple but such. And of these many were trained from three years old and upwards to the services of the house of God, 1 Sam. 1:24, 25 and 2:11, and therefore were to be maintained thereby. Other males of Levites under three years, and females also, were to be maintained by tithes and such other dues as belonged to the Levites, v. 18, but such as came into the house of the Lord might partake of such oblations as were offered there. See 1 Chr. 23:24.

{even unto every one that entreth into the house of the LORD} To bear any office, or do any service therein.

{his daily portion} Every one was to have his daily allowance.

{for their service in their charges} In recompense of their pains in the places where they were set.

{according to their courses} See 1 Chr. 23:6.

V. 17. {Both to the genealogy of the Priests by the house of their fathers} Here is particularly exemplified that which in general was said before. By the genealogy of Priests such priests were meant as were put into the genealogy, and that as they descended from such and such ancestors. See 1 Chr. 4:33.

{and the Levites} Such as were under the priests, but yet to be maintained as well as priests.

{from twenty years old and upward} Then they might enter into the house of God.

{in their charges by their courses} See v. 16.

V. 18. {And to the genealogy of all their little ones, their wives, and their sons and their daughters} Because the priests and Levites wholly attended the service of God, and had no time to provide for themselves, their wives and children, therefore not only they themselves but also theirs were maintained by the offerings of God.

{through all the congregation} i.e. Of priests and Levites.

{for in their set office they sanctified themselves in holiness} They having sanctified themselves in their distinct offices for the holy things of the temple, their wives and children were provided for. Or, by reason of the faithfulness of such as were sanctified thereto, wives and children of priests and Levites were provided for.

V. 19. {Also of the sons of Aaron} Or, to the sons of Aaron. This verse as well as the three former, depends on the verb to give, v. 15.

{the Priests, which were in the fields of the suburbs of their cities} Priests waited in course, so as while some served in the temple, others were abroad in their particular cities and suburbs.

{in every several city} Heb. in every city. No city was passed over. The men expressed by name v. 15 are here meant.

{to give portions to all the males among the Priests, etc.} See v. 16, 17.

V. 20. {And thus did Hezekiah throughout all Judah} Hezekiah showed himself the same man throughout his whole kingdom. As he did in one place, so he did in another. He was impartial.

{and wrought that which was good} i.e. That which was lawful, being warrantable by and agreeable to the word of God.

{and right} This has reference to his dealing with his subjects in general, and with priests and Levites in particular: he did that which was just, yielding to every one their due.

{and truth before the LORD} This sets out the sincerity of his heart; which because God alone discerns, this phrase before the Lord is added.

{his God} His apprehension that God was in a special manner his God put him on to do what he did.

V. 21. {And in every work that he began in the service of the house of God} For settling all things after a right manner.

{and in the law} i.e. The moral law.

{and in the commandments} i.e. Ordinances about divine worship.

{to seek his God} By taking care how he might be best honored.

{he did it with all his heart} This implies both sincerity and zeal.

{and prospered} See 1 Chr. 29:23. 2 King. 18:7.

CHAPTER 32

Verse 1. {After these things} i.e. The things registered ch. 29, 30 and 31 about the worship of God. In this chapter such matters as concerned the civil state are recorded; particularly, the deliverances which God gave Hezekiah from a potent enemy and from a mortal sickness, together with his ingratitude and repentance.

{and the establishment thereof} Or, and the truth, or faithfulness. The former reading implies Hezekiah’s constancy about the service of God, till he had established all according to the law; the latter, his truth and faithfulness in what he did. Some apply this to the faithfulness of the penman of this history, who registered things as they were indeed done.

{Sennacherib king of Assyria came} 2 King. 18:13, etc. Isa. 36:1, etc.

{and entered into Judah} Into the tribe, or kingdom of Judah.

{And encamped against the fenced cities} See 2 King. 18:13.

{and thought to win them for himself} Heb. to break them up. To batter down their walls, enter into them, plunder them, and make them subject to him. This he supposed he should have done; and indeed he did take some of the fenced cities of Judah, 2 King. 18:13, but partly by a bribe, 2 King. 18:14, and partly by God’s restraining of him, v. 21, he did not accomplish all he thought to do.

V. 2. {And when Hezekiah saw that Sennacherib was come} That he was entered into his kingdom with a mighty army.

{and that he was purposed to fight against Jerusalem} Heb. his face was to war against it. A man’s turning his face to a thing, and going toward it, declares his purpose.

V. 3. {He took counsel with his princes and his mighty men} The case being of great concernment he prudently advises with counselors of state and men experienced in war thereabout.

{to stop the waters of the fountains which were without the city} The city stood on an hill, and there were sundry spring heads without the walls, whence abundance of water was brought into it. These the enemy might have refreshed his army with: thereupon it is agreed that those fountains should be stopped so as no water should flow forth for the enemy’s use, v. 4, and yet enough be conveyed into the city by water-pipes underground. See Isa. 22:9, 11. 2 King. 20:20.

{and they did help him} The work being great, the king, princes, commanders in war, and other subjects, all join together to bring it to pass. They were helpful one to another.

V. 4. {So there was gathered much people together} The danger was common, and concerned great and mean; therefore many assembled together to do what they could to prevent the enemy.

{who stopped all the fountains} Though those were very beneficial to all sorts in time of peace, yet to prevent the enemies’ use thereof they are content to suffer some damage themselves.

{and the brook} Gihon by name, v. 30.

{that ran through the midst of the land} Heb. overflowed. A sweet full current flowed from Gihon by many parts of that kingdom.

{saying, Why should the Kings of Assyria} There is mention made only of one king of Assyria, namely Sennacherib; but the plural number is used, because haply many kings took part with him, as we read of two and thirty kings which joined with the king of Syria against Israel, 1 King. 20:1. Or the princes of Sennacherib may be called Kings: so Sennacherib himself calls them, Isa. 10:8. See ch. 28:16.

{come and find much water} It is a point of prudence to cut off all conveniences from an enemy, and to leave nothing to refresh, or further him.

V. 5. {Also he strengthened himself} He thought it not enough to do what he could to the prejudice of his enemy, but he also did what he could for his own advantage.

{and built up all the wall that was broken} Joash king of Israel in Amaziah’s time broke down a great part of the wall of Jerusalem, ch. 25:23. And it may be that breach was not fully repaired and strongly fortified till now.

{and raised it up to the towers} He made the walls strong and high to keep the city more safe from the enemies’ shot.

{and another wall without} Namely, without the wall to be for outworks. Of these two walls that compassed Jerusalem see 2 King. 25:4.

{and repaired Millo in the city of David} See 1 King. 9:15.

{and made darts} Or, swords, or weapons.

{and shields} Under these two kinds are comprised all manner of offensive and defensive weapons. See ch. 26:14.

{in abundance} The enemies being many, he would have store of preparation against them.

V. 6. {And he set captains of war over the people} Commanders in war are as necessary as multitudes of soldiers.

{and gathered them together to him} That so he might direct and encourage them all together.

{in the street of the gate of the city} This was a fair broad street within the walls of the city, but at the very entrance thereinto.

{and spake comfortably unto them} Heb. to their heart. See ch. 30:22.

V. 7. {Be strong and courageous} See 1 Chr. 22:13.

{be not afraid nor dismayed for the king of Assyria} He was at that time the greatest monarch and the most formidable enemy in the world, yet God being with them, they need not be afraid of him. See 1 Chr. 22:13.

{nor for all the multitude that is with him} See 2 King. 19:35.

{for there be more with us then with him} More in multitude, 2 King. 6:17. Ps. 34:7 and 91:11. Heb. 12:22. 2 King. 19:35. Rom. 8:31.

V. 8. {With him is an arm of flesh} He means all his men and horses, which were of flesh, and weak and frail, Isa. 31:3. Jer. 17:5. Arm imports power; flesh, weakness.

{but with us is the LORD our God} Lord notes God’s sovereignty and almighty power; our God, his special grace and favor towards his people.

{to help us, and to fight our battles} To defend us, and to subdue our enemies.

{and the people rested themselves} Heb. leaned. They by faith so relied on God as a man uses to lean upon a strong staff when he leaps over a water.

{upon the words of Hezekiah king of Judah} By Hezekiah’s exhortation the people were moved so to believe in God as they were not afraid.

V. 9. {After this did Sennacherib king of Assyria send his servants to Jerusalem} This has reference to v. 1. See 2 King. 18:17.

{but he himself laid siege against Lachish} See 2 King. 18:14.

{and all his power with him} Heb. dominion. Hereby is meant that great host which he brought with him into Judah.

{unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying} He sent to the king, because he had the command over all; and to the people, to affright them and make them yield.

V. 10. {Thus saith Sennacherib king of Assyria} They deliver their message in their king’s name to make it the more regarded. In this message there were sundry persuasive motives as they thought.

{Whereon do you trust} He supposed they had none on whom they might place sure confidence, and thereupon propounded this question. This is his first motive.

{that ye abide in the siege in Jerusalem} The word signifies indefinitely any strait whereunto a man is brought; and because men besieged are oft brought to great straits, it is put for a siege, as Deut. 28:53, 55, 57. Further also, because men use to betake themselves to strongholds when they are in straits, or because strongholds are built to straiten them the more, it is put for a strong hold, or fort, ch. 8:5. Deut. 20:20. Ps. 60:9. Jerusalem was not yet besieged, but because the enemy had a purpose to besiege it, the word may be here translated siege.

V. 11. {Doth not Hezekiah persuade you} He supposed they would not be so foolish as to stand out against him if Hezekiah did not persuade them thereto. See 2 King. 18:29.

{to give over yourselves to die by famine and by thirst} He conceived they must needs perish through want of meat and drink if they continued to stand out against him. This is his second motive.

{saying, The LORD our God shall deliver us out of the hand of the king of Assyria} See 2 King. 18:30.

V. 12. {Hath not the same Hezekiah taken away, etc.} See 2 King. 18:22.

{and burn incense upon it} See 1 King. 9:25. This was the principal means of making atonement between God and men; therefore he mentions it. He perverts Hezekiah’s pious reformation of religion, and impeaches it of profaneness, and thence gathers a third motive.

V. 13. {Know you not what I and my fathers have done unto all the people of other lands?} See 2 King. 19:11. He supposes Hezekiah and his people could not but know his, and his predecessors’ former victories. This is his fourth motive.

{were the gods of the nations of those lands any wise able to deliver their lands out of mine hand?} See 2 King. 19:12. He takes it for granted that the idols of other nations were gods; and that if they could, they would have delivered their people: which because they did not, he supposes himself stronger than those gods. This is his fifth motive.

V. 14. {Who was there among all the gods of those nations that my fathers utterly destroyed} The nations are named 2 King. 18:34 and 19:12, 13.

{that could deliver his people out of mine hand} From an event he gathers an impossibility: they did not, therefore they could not. This is no good consequence.

{that your God should be able to deliver you out of mine hand} Most blasphemously he ranks the Lord with false gods, and makes him no better than they, v. 19, and so would take away that confidence which the men of Judah placed in him.

V. 15. {Now therefore let not Hezekiah deceive you} See 2 King. 18:29.

{nor persuade you on this manner} This may have reference to Hezekiah’s encouragement, v. 7, 8, whereof he might have notice by some intelligencer. Or he might guess that Hezekiah persuaded them not to yield, because they stood out against him.

{neither yet believe him} He dissuades them from believing their king, that they might yield to him.

{for no god of any nation, etc.} His own and his predecessors’ successes made him so confident as he presses it again. See v. 13.

{how much less shall your God deliver you out of mine hand?} He does not only equal false gods to the true God, but makes the true God inferior to the false gods, and thereby increases and aggravates his blasphemy.

V. 16. {And his servants spake yet more} Sennacherib sent his servants twice, 2 King. 18:17 and 19:9, and in that respect it may be said they spake yet more. Or they might add of their own to what their master appointed them to say, and so speak yet more.

{against the LORD God} To make the Lord like to false gods is to speak against him, which is to blaspheme him.

{and against his servant Hezekiah} This shows the reason why they spoke against Hezekiah, he was God’s servant; and it also aggravates their folly that they dared speak against a servant of the Lord.

V. 17. {He wrote also letters} See 2 King. 19:9, 14.

{to rail on the LORD God of Israel, etc.} The substance of the letters is set down 2 King. 19:10, etc. Thereby we may see that to impeach God’s power is to rail upon him. The like may be said of other divine attributes.

{As the gods of the nations of other lands, etc.} See v. 14.

{so shall not the God of Hezekiah, etc.} The Lord whom Hezekiah professed and worshiped, and on whom he trusted. See v. 14.

V. 18. {Then they cried with a loud voice in the Jews’ speech} 2 King. 18:28, that is attributed to Rabshakeh alone which is here applied to all the messengers, because they all stood together, and consented to what he said.

{unto the people of Jerusalem that were on the wall} See 2 King. 18:26.

{to affright them, and to trouble them} When men are affrighted with fear of danger, they use to be much troubled, not knowing what to say or think; and so are oft divided one against another, some being of one mind, and others of another.

{that they might take the city} No such way to surprise a besieged city as to make a division among the people that are in it.

V. 19. {And they spake against the God of Jerusalem} See v. 16. In Jerusalem was the house of God, and this was the chief city of the kingdom: in that respect the Lord is called the God of Jerusalem.

{as against the gods of the people of the earth} See v. 14 and 2 King. 18:30, 33, etc.

{which were the work of the hands of man} The gods of other nations were the work of mens hands, but the God of Israel was the creator of all things. See this difference largely exemplified Jer. 10:3, etc.

V. 20. {For this cause Hezekiah the king} He was first and most moved, and sent unto the prophet, 2 King. 19:2, etc.

{and the Prophet Isaiah the son of Amoz} See Isa. 1:1.

{prayed} This the king desired of the prophet, 2 King. 19:4, and without question the prophet did what was desired of him. Hezekiah’s prayer is expressly set down 2 King. 19:15, etc.

{and cried to heaven} The word cried implies their fervency in prayer. By heaven is meant the Lord, whose throne is in heaven. Thus are we taught to pray Matt. 6:9.

V. 21. {And the LORD sent an Angel} See 2 King. 19:35. This verse gives evidence of the power of prayer.

{which cut off all the mighty men of valour} See 2 King. 24:14. 1 Chron. 5:24. God can execute his judgments on the mightiest that be.

{and the leaders and captains in the camp of the king of Assyria} Had men executed the judgment, these commanders might haply have escaped; but there is no flying from God’s hand.

{So he returned with shame of face to his own land} Sennacherib was very high in his terms against God himself, v. 14, but by this hand of God upon him he was so confounded as he dared no longer abide in Judah, but returned without his host to his own home, 2 King. 19:36.

{And when he was come into the house of his god} See 2 King. 19:37.

{they that came forth} Or, some of them that came out. Namely, two of them.

{of his own bowels} His sons begotten by him, 2 King. 19:37.

{slew him there with the sword} Heb. made him fall. See 2 King. 19:37.

V. 22. {Thus the LORD saved Hezekiah} By destroying his enemies.

{and the inhabitants of Jerusalem} For the enemy sought the destruction of king and people.

{from the hand of Sennacherib king of Assyria} See v. 1.

{and from the hand of all other} i.e. From those that assisted the king of Assyria. See v. 4. Or other nations that were enemies to the Jews were by this judgment on Sennacherib’s host restrained from annoying Hezekiah.

{and guided them on every side} The phrase is metaphorical, taken from a shepherd, who guides his sheep, by providing for them, protecting them, leading them in and out, and every way taking care for them.

V. 23. {And many brought gifts unto the LORD to Jerusalem} To wit, Hezekiah’s subjects, or some of the ten tribes, who by God’s goodness showed to Hezekiah were moved to bring offerings to the Lord. It may be also that some of other nations might be made proselytes thereby, and so bring offerings.

{and presents, etc.} Heb. precious things. See 2 Chron. 17:5, 11.

{so that he was magnified, etc.} Evidences of God’s special favor to a king make other nations hold him in high account.

V. 24. {In those days Hezekiah was sick to the death} See Isa. 38:1.

{and prayed unto the LORD} His prayer is set down 2 King. 20:3.

{and he spake unto him} The Lord returned him a gracious answer by his prophet Isaiah, 2 King. 20:4, etc.

{and he gave him a sign} Or, wrought a miracle for him. Isa. 38:8, etc.

V. 25. {But Hezekiah rendered not again} Was not so affected with the blessing, nor rendered praise unto God, nor carried himself in the after-course of his life as he ought. See on Exod. 12:42.

{according to the benefit done unto him} This word benefit comprises sundry blessings; his recovery from a deadly disease, confirmation of his faith by a great miracle, promise of fifteen years’ life, protection of himself and his kingdom, 2 King. 20:6.

{for his heart was lifted up} With pride and self-conceit, as if the blessings bestowed upon him had been merited by him. See v. 26.

{therefore there was wrath upon him} This was an occasion of the judgment that the Lord afterwards inflicted. His anger was first kindled by Hezekiah’s ingratitude.

{and upon Judah and Jerusalem} Sins of kings oft bring judgments upon all their people. See on Gen. 20:7 and 34:25.

V. 26. {Notwithstanding Hezekiah humbled himself} After the prophet had declared God’s displeasure against him, 2 King. 20:17, etc.

{for the pride of his heart} Heb. the lifting up. See v. 25. Pride puffed him up by reason of the destruction of his enemies, v. 21, his own recovery, v. 24, and his rich treasure, which too too boastingly he showed to the men of Babel, 2 King. 20:13.

{both he, and the inhabitants of Jerusalem} His subjects follow his good example, as ch. 12:6.

{so that the wrath of the LORD came not upon them} True humiliation for sin is an especial means to prevent or avert God’s wrath.

{in the days of Hezekiah} This was according to the king’s desire, 2 King. 20:19. After his days his son and the people turned to idolatry, and thereby again incensed the wrath of God, ch. 33:11.

V. 27. {And Hezekiah had exceeding much riches and honour} These are two great worldly blessings, which God sanctifies to his children. See 1 King. 3:13. 1 Chron. 29:12, 28. Chap. 18:1.

{and he made himself treasuries, etc.} Treasuries were set and safe places to lay up precious things in. There were treasuries of the house of God, 1 Chr. 9:26 and 28:11, 12. Kings also had their proper treasuries, Esth. 3:9 and 4:7. See 1 Chr. 29:3.

{and for spices} See 1 King. 10:2, 10. 2 King. 20:13.

{and for shields} These might be such as Solomon made, 1 King. 10:17. Or he might lay up things for defense as well as things of worth.

{and for all manner of pleasant jewels} Heb. instruments of desire. i.e. All outward things that might be desired.

V. 28. {Storehouses also} These were a kind of treasuries, but for meaner commodities.

{for the increase of corn and wine and oil} All very necessary commodities: corn for bread. Wine to refresh the heart of man, Ps. 104:15. Oil likewise for sustenance, and many other uses. See 1 King. 17:12 and 2 King. 4:2, 7.

{and stalls for all manner of beasts} Horses were wont to be kept in stalls, 1 King. 4:26, and oxen, Prov. 15:17, calves, Amos 6:4. Mal. 4:2, and all sorts of great cattle comprised under the word herd, Hab. 3:17.

{and cotes for flocks} i.e. Sheep, goats, and other small cattle. This description of Hezekiah’s wealth is set down to show what it was that lifted him up, v. 25.

V. 29. {Moreover he provided him cities} Fenced cities especially.

{and possessions of flocks and herds in abundance} Possessions implies that there was not only abundance of great and small cattle in the land, but that he had abundance of them proper and peculiar to himself.

{for God had given him substance very much} i.e. All kinds of this world’s commodities. Even the things of this life are given of God.

V. 30. {This same Hezekiah also stopped the upper watercourse of Gihon} See 1 King. 1:33. There was a passage made out of Gihon which brought water to the city, into a place called the upper pool, Isa. 7:3. This Hezekiah took away, and so is said to have stopped the upper water-course. But underground he brought water to the city. The reason hereof see v. 4.

{and brought it straight down to the west side} It seems before the water-course ran in a compass another way, but upon the approach of the enemy Hezekiah made it run straight into the lower pool, Isa. 22:9, which was new made by him, and distinguished from the old pool, Isa. 22:11.

{of the city of David} See 1 King. 2:10.

{and Hezekiah prospered in all his works} See 2 King. 18:7. 1 Chr. 29:23.

V. 31. {Howbeit in the business of the Ambassadors} Heb. interpreters. For ambassadors use to declare and interpret the mind of their master.

{of the Princes of Babylon} They were the king of Babylon’s ambassadors, 2 King. 20:12, 13, but sent with the consent of the princes.

{who sent unto him to enquire of the wonder that was done in the land} The wonder was done in heaven: it was the sun’s running back, 2 King. 20:11. And all nations must needs take notice thereof; among others, the astrologers of Babylon. But certainly it was divulged that the God of Israel upon Hezekiah’s recovery had done it; and thereupon Hezekiah is sent unto thereabouts.

{God left him, to try him} God oft tries his dearest servants, Gen. 22:1. Job 1:12 and 2:3, 6, to discover either their graces, or their weaknesses and corruptions.

{that he might know} Or, to know, or, that it might be known. That Hezekiah himself, and others also, might discern that frailty that was in him. See on Job 22:2.

{all that was in his heart} Corruption oft lies very close, and cannot be discovered, till there be some occasion to try a man thoroughly.

V. 32. {Now the rest of the acts of Hezekiah} See 1 King. 11:41.

{and his goodness} Heb. kindnesses. Such kindnesses especially are here meant as he showed to God’s people, and that in reforming religion, ch. 28, 29 and 30.

{behold, they are written in the vision of Isaiah} i.e. The prophecy of Isaiah, which by vision, revelation, and other ways was made known to him. See Isa. 36, 37, 38 and 39.

{the Prophet, the son of Amoz} See Isa. 1:1.

{and in the book of the kings of Judah and Israel} See 2 Chron. 16:11.

V. 33. {And Hezekiah slept with his fathers} See 1 King. 2:10.

{and they buried him in the chiefest} Heb. highest. i.e. The fairest and most excellent.

{of the sepulchres of David} Many kings of Judah descending from David had their sepulchers in that place. It may be David’s own sepulcher was fairer than all the rest: it remained to the apostles’ days, Acts 2:29. This of Hezekiah’s might be the next to David’s in excellency.

{and all Judah and the inhabitants of Jerusalem did him honour at his death} They accompanied him with much funeral solemnity to his grave. And many epitaphs might be made of him, and great mourning and lamentation for him. Much honor have such as fear God, restore his worship, and seek the good of his people in life and death.

{and Manasseh his son reigned in his stead} See 2 King. 20:21.

CHAPTER 33

Verse 1. {Manasseh was twelve years old, etc.} See 2 King. 21:1. In this chapter we have the history of two kings, Manasseh, and Amon. Of Manasseh two points are registered; his very evil course, to v. 11, his repentance, from v. 11 to v. 21. He was the thirteenth king of Judah from the division.

V. 2. {But he did that which was evil, etc.} See 2 King. 21:2.

V. 3. {For he built again, etc.} Heb. he returned and built. His father had destroyed the high places, ch. 31:1. Now in that he reedified them, he is said to return and build them. Of this verse see 2 King. 21:3.

V. 4. {Also he built Altars, etc.} See 2 King. 21:4.

{in Jerusalem shall be my name for ever} 1 King. 8:29 and 9:3.

V. 5. {And he built Altars for all the host, etc.} See 2 King. 21:5.

V. 6. {And he caused his children, etc.} See 2 King. 21:6.

{in the valley of the son of Hinnom} See 2 King. 16:3.

{also he observed times, and used enchantments} See 2 King. 21:6.

{and used witchcraft} See 2 King. 9:22.

{and dealt with a familiar spirit} 2 King. 21:6, familiar spirits.

{and with wizards, etc.} See 2 King. 21:6.

V. 7. {And he set a carved image} Our translators, 2 King. 21:7, turn it graven, but the Hebrew word is the same in both places.

{the idol which he had made, etc.} Or, of the grove that he had made. See 2 King. 21:7.

V. 8. {Neither will I any more remove, etc.} See 2 King. 21:8.

{by the hand of Moses} See 1 King. 8:53, 56.

V. 9. {So Manasseh made Judah and the inhabitants of Jerusalem to err} This he did by example and by command. Herein he showed himself like to Jeroboam, 1 King. 14:16, and to Omri, Mic. 6:16.

{and to do worse then the heathen, etc.} See 2 King. 21:9.

V. 10. {And the LORD spake to Manasseh and to his people} This God did by his servants the prophets, 2 King. 21:10.

{but they would not hearken} See 2 King. 21:9.

V. 11. {Wherefore the LORD brought upon them the captains of the host of the king of Assyria} Heb. which were the kings. Many of Sennacherib’s captains were slain before Jerusalem, and after that, himself, ch. 32:21. So as this was another king, and these other captains. Now they might do what they did in revenge of the forementioned destruction of the host of the Assyrians; but God ordered it both to punish and also to reclaim Manasseh. By the King of Assyria the king of Babylon may be here meant. See 2 King. 20:12. Neh. 9:32. The story of Manasseh’s repentance is wholly omitted in the book of the Kings.

{which took Manasseh among the thorns} Some translate the word, fetters; others, strong holds; but it is most frequently used for thorns, as Cant. 2:2. 2 King. 14:9, it is translated thistle. It being here in the plural number, may be taken for a place full of thistles, or thorns; or for some thicket whither Manasseh fled to hide himself, as the Israelites did when they were afraid of the Philistines, 1 Sam. 13:6.

{and bound him with fetters} Or, chains. So they dealt with Zedekiah, Jer. 39:7, and other captives, Jer. 40:1.

{and carried him to Babylon} This shows that the king of Babylon was now king of Assyria.

V. 12. {And when he was in affliction} For a king to be in fetters in his enemies’ country must needs be a great affliction.

{he besought the LORD} What God’s word could not do, v. 10, his rod did. He heard the rod, Mic. 6:9. Hos. 5:15 and 6:1. Job 36:8, 9.

{his God} Though he had cast off God, yet God had not cast off him. These words his God may respect his present condition, being a convert.

{and humbled himself greatly} This is a ready way to find mercy with the high and mighty God, Isa. 57:15. See ch. 12:6.

{before the God of his fathers} See 2 Chr. 29:18. The consideration that he descended from those progenitors to whom and to whose seed God had made many gracious promises, moved him the rather to humble himself before the Lord.

V. 13. {And prayed unto him} When the soul is humbled for sin, the spirit will be quickened to pray for pardon.

{and he was intreated of him} God is ready to hearken to the prayers of the penitent.

{and heard his supplication} See 1 King. 8:28, 30, 45. God granted him what he desired.

{and brought him again to Jerusalem} No doubt but God so wrought upon the heart of his enemy, as he was moved to show mercy unto him, to loose his bonds, and to suffer him to return to his own country. Herein was that branch of Solomon’s prayer accomplished, 1 King. 8:46, 50.

{into his kingdom} He was settled again on his throne.

{then Manasseh knew that the LORD he was God} By his captivity and freedom from it he was in his judgment convinced that the Lord whom he had formerly despised (advancing other gods above him) was the only true God. See 1 King. 18:39. See also the like Dan. 4:34.

V. 14. {Now after this} After he was settled in his kingdom.

{he built a wall without the city of David} This wall his father began, ch. 32:5, and it might be broken down when Manasseh was taken: so as now he might repair or fortify it. In this sense the word build is oft used, as ch. 11:6 and 14:6.

{on the west side of Gihon} Of Gihon see 1 King. 1:33.

{in the valley} For Gihon was in a low place.

{even to the entering in at the fish gate} See Neh. 3:3.

{and compassed about Ophel} Or, the tower. See ch. 27:3.

{and raised it up a very great height} For it was made a fortress, and from thence they might shoot far off against their enemies.

{and put captains of war in all the fenced cities of Judah} In these cities he had garrisons, over whom he set captains.

V. 15. {And he took away the strange gods} Such as himself had before set up, and were called Baalim, v. 3. This is a fruit of true repentance, to put away those evils that formerly we have done.

{and the idol out of the house of the LORD} That mentioned v. 7.

{and all the altars that he had built in the mount, etc.} Mentioned v. 3, 4. This mount was called Moriah. See chap. 3:1.

{and cast them out of the city} An evidence of his detesting that idolatry which before he had so much doted on.

V. 16. {And he repaired the Altar of the LORD} Idolaters used to deface the Lord’s altar, 1 King. 18:10, and this Manasseh also in his idolatrous humor had done. But now being a convert, he thinks it not enough to destroy idolatrous monuments, unless also he fit and prepare the Lord’s holy things for their use. Or by repairing may be meant his cleansing and sanctifying the altar.

{and sacrificed thereon peace offerings, etc.} See ch. 29:31 and 1 King. 3:15.

{and commanded Judah to serve the LORD, etc.} He went as far in religious courses, now being converted, as he had formerly done in idolatrous. As by his example and command he had made others to err, v. 9, so now he brings them to serve the Lord. See Luke 22:32.

V. 17. {Nevertheless the people did sacrifice still in the high places} See 1 King. 3:2, 4 and 15:14.

{yet unto the LORD their God only} They were brought to the true religion, though there were still a mixture of superstition.

V. 18. {Now the rest of the acts of Manasseh} See 1 King. 11:41.

{and his prayer unto his God} There is a prayer of his set down among the Apocrypha, but great question may be made whether that be the prayer here intended.

{and the words of the Seers} See 2 King. 17:13.

{that spake to him in the Name of the LORD, etc.} True prophets delivered nothing in their own name, but what the Lord had given them in charge.

{behold, they are written in the book of the kings of Israel} i.e. 2 King. 21:10, etc. Or, some civil records not now extant may be here meant.

V. 19. {His prayer also} See v. 18.

{and how God was intreated of him} See v. 13.

{and all his sin, and his trespass} Sin may signify his transgressions against God; trespass, his wrongs done to men, 2 King. 21:16.

{and the places wherein he built high places} See v. 3, 4, 5.

{and set up groves and graven-images} See v. 3, 7.

{before he was humbled} See v. 12.

{behold, they are written among the sayings of the Seers} Or, Hosai. Some take the word appellatively, for Seers or Prophets; others, for a proper name. As a proper name we read nowhere else mention of it. But prophets or seers did use to register the facts of kings in their time, whether good or bad, that answerably others might make use thereof. See ch. 9:29. 1 Chr. 29:29.

V. 20. {So Manasseh slept with his fathers} See 1 King. 2:10.

{and they buried him in his own house} Namely, in a garden appertaining thereunto, 2 King. 21:18.

{and Amon his son reigned in his stead} A son that imitated his father’s impiety, but not his repentance.

V. 21. {Amon was two and twenty years old, etc.} See 2 King. 21:19. Amon was the fourteenth king of Judah from the division.

V. 22. {But he did that which was evil, etc.} See 2 King. 21:20.

{for Amon sacrificed unto all the carved images} Idolaters so doted upon their images as they would not only curiously carve them, but also do that to them which true worshipers of the Lord did to him, as sacrificing, etc.

{which Manasseh his father had made} It seems Manasseh had only laid aside his idols, and not utterly destroyed them, as he should have done, Deut. 7:5.

{and served them} See 1 King. 9:9 and 16:31.

V. 23. {And humbled not himself before the LORD} Men are more prone to imitate their fathers’ wickedness than their repentance.

{as Manasseh his father had humbled himself} See v. 12.

{but Amon trespassed more and more} Heb. multiplied trespass. This was a great aggravation that he added sin to sin.

V. 24. {And his servants conspired, etc.} See 2 King. 21:23.

V. 25. {But the people of the land slew, etc.} See 2 King. 21:24.

{and the people of the land made Josiah, etc.} See 2 King. 14:21 and 21:24.

CHAPTER 34

Verse 1. {Josiah was eight years old, etc.} See 2 King. 22:1. He was the fifteenth king of Judah from the division.

V. 2. {And he did that which was right, etc.} See 2 King. 22:2.

V. 3. {For in the eighth year of his reign, etc.} This was the sixteenth year of his age. See v. 1. At this age kings use to reign without a protector, and by themselves alone govern the state. In his father’s time the whole land was given to idolatry; and he coming to the crown when he was a child could not reform matters as he would: but so soon as he had the reins in his own hands, he forthwith set upon the work. For him therefore in this eighth year of his reign to begin reformation was as great a commendation as for his great-grandfather to begin it in the first year of his reign, ch. 29:3.

{while he was yet young} For the sixteenth year of one’s age is within the compass of youth; and in relation to so great a work as reforming religion in a whole kingdom one of sixteen years may well be said to be young. See 1 Chron. 22:5. Herein was accomplished the prophecy of the man of God, 1 King. 13:2, etc.

{he began to seek after the God} Certainly his heart was seasoned with the fear of God in his childhood, when first he began to reign. Therefore this phrase began to seek has relation to his endeavor of settling the true religion, and to his public manifestation of his faith in God and his zeal of God’s glory.

{of David his father} See 2 King. 20:5. God had entered into a special covenant with David and with his seed, ch. 7:18, and therefore was he in succeeding ages styled the God of David, as formerly the God of Abraham, Isaac, and Israel, 1 Chr. 29:18.

{and in the twelfth year he began to purge Judah and Jerusalem, etc.} See v. 5. 2 King. 23:4, etc.

{and the groves} 2 Kings 23:6 is mentioned only one grove; but there might be more. For Manasseh, besides that in the house of the Lord, made other groves, ch. 33:3, 19, and Amon also might do the like.

{and the carved images} Of wood, or other like matter.

{and the molten images} Of gold, silver, or other metals.

V. 4. {And they brake down} i.e. Such subjects of Josiah as he set on work. This was according to the law, Deut. 7:5.

{the altars of Baalim} See ch. 33:3.

{in his presence} That his command might be accomplished to the full, he himself would be an eyewitness thereof.

{and the images that were on high above them} Or, Sun-images. They were wont to set such images on high above their altars.

{he cut down} They were fastened to the places where they stood, and therefore he cut them down.

{and the groves, and the carved images, and the molten images} See v. 3.

{he brake in pieces} See 2 King. 23:14.

{and made dust of them} He did beat or grind them to dust, in testimony of his great indignation against idolatry.

{and strowed it upon the graves} Heb. face of the graves. i.e. Upon the top of them. See 2 King. 23:6.

{that had sacrificed unto them} To their greater ignominy.

V. 5. {And he burnt the bones of the Priests, etc.} See 2 Kings 23:20.

{and cleansed Judah and Jerusalem} Country and city from idolatry.

V. 6. {And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali} Under these tribes are comprised all others that submitted themselves to the king of Judah’s government. See ch. 31:1.

{with their mattocks} Or, mauls. Ezek. 26:9. Some think these were sharp iron instruments which being forced into a wall were a means of breaking it down. Or synecdochically the word may be put for axes, hatchets, pickaxes, spades, shovels, and other like instruments, whereby they beat down and cast out idolatrous monuments. Some translate it, in their desolate places, which had been wasted by enemies.

{round about} In all places where he could come.

V. 7. {And when he had broken down the altars and the groves} See v. 4.

{and had beaten the graven images into powder} Heb. to make powder. Or, dust. See v. 6.

{and cut down all the idols} As v. 4.

{throughout all the land of Israel} See v. 6.

{He returned to Jerusalem} Where was his royal palace, and the place of God’s public worship.

V. 8. {Now in the eighteenth year of his reign} See 2 King. 22:3. This good king still went on to do more and more good. In his eighth year he began to testify his piety, in his twelfth year to purge the land, v. 3, and in his eighteenth to repair God’s house.

{when he had purged the land and the house} For idolatry had been set up both abroad in the country everywhere, and in the holy house of God also.

{he sent Shaphan the son of Azaliah} See 2 King. 22:3.

{and Maaseiah the governor of the city} This man was a great officer, the chief of the city under the king.

{and Joah the son of Joahaz the Recorder} See 2 King. 4:3. Joah also was a great officer: so as all these were men of high account.

{to repair the house of the LORD his God} To take order thereabout. See the sum of their message 2 King. 22:4, etc.

V. 9. {And when they came to Hilkiah, etc.} See 2 King. 22:8.

{they delivered the money that was brought into the house of God} The messengers whom the king sent summed up the money, and ordered that it should be given to workmen, 2 King. 22:4. The like was done 2 King. 12:10, 11.

{which the Levites that kept the doors} These are called porters, 1 Chr. 26:1, etc. They had the charge of such money as was brought into the house of God.

{had gathered of the hand} As other Levites, so porters, served in courses; and when their course was ended, they went to their houses in the country: and here also they might go up and down from place to place to gather money.

{of Manasseh, and Ephraim, and of all the remnant of Israel} Here also, as v. 6, are meant such in the kingdom of Israel as had submitted themselves to the king of Judah and to the ordinances of God’s house.

{and of all Judah and Benjamin} These two tribes ever cleaved to the house of David and to the temple of the Lord.

{and they returned to Jerusalem} i.e. The Levites that gathered the money out of the foresaid tribes.

V. 10. {And they put it in the hand of the workmen} They, i.e. Hilkiah and others, that had the charge of procuring the house of God to be repaired.

{that had the oversight of the house of the LORD, etc.} See 2 Kings 22:5.

V. 11. {Even to the artificers, etc.} i.e. Carpenters and masons, 2 King. 22:6.

{to buy hewn stone and timber} See 2 King. 22:6.

{for couplings} Or, for beams, whereby the walls were coupled and joined together.

{and to floor the houses} Or, to rafter them. By the houses the chambers for the priests and Levites’ uses are especially meant.

{which the kings of Judah had destroyed} Idolatrous kings, such as Ahaz, Manasseh, Amon.

V. 12. {And the men did the work faithfully} Heb. in truth, or faithfulness.

{and the overseers of them were Jahath, and Obadiah, etc.} These four were they who had the over-sight of the house of the Lord, v. 10.

{to set it forward} Their office was, to see that the house were repaired with all convenient speed.

{and other of the Levites} Besides those before named.

{all that could skill of instruments of musick} This is added for honor’s sake. For it was then an high commendation to be skillful in music, Ps. 4, title; 2 Sam. 23:1. Besides these might by playing on their instruments quicken the spirits of the workmen, and sing praises to God as they saw the work go forward.

V. 13. {Also they were over the bearers of burdens, etc.} They were not only to have a care that carpenters, masons, and such like should go forward with their work, but that laborers also should be diligent in theirs.

{in any manner of service} Heb. in service and service. They had the oversight of all sorts of works.

{and of the Levites there were Scribes} See 1 King. 4:3. i.e. Scribes about such things as concerned the house of God.

{and officers} Such as had the oversight of others. See v. 10.

{and porters} See v. 9.

V. 14. {And when they brought out the money, etc.} See v. 9.

{Hilkiah the Priest found a book, etc.} See 2 King. 22:8.

{given by Moses} Heb. by the hand of Moses. See 1 King. 8:53, 56.

V. 15. {And Hilkiah answered, and said to Shaphan, etc.} 2 Kings 22:8.

V. 16. {And Shaphan carried the book to the king} See 2 Kings 22:10.

{and brought the king word back again, saying, All that was committed to thy servants} Heb. to the hand of thy servants.

{they do it} This gives instance of the faithfulness both of the messengers, and also of the overseers and workmen: all did their task faithfully.

V. 17. {And they have gathered together, etc.} Heb. poured out, or melted. See 2 King. 22:9.

V. 18. {Then Shaphan the Scribe told the king, etc.} See 2 Kings 22:10.

V. 19. {And it came to pass when the king, etc.} See 2 King. 22:11.

V. 20. {And the King commanded Hilkiah, etc.} See 2 Kings 22:12.

V. 21. {Go, enquire of the LORD for me, and for them that are left in Israel and in Judah} Or, for the people, and for all Judah, 2 Kings 22:13. He calls them a remnant, because most in the ten tribes were carried away captive, 2 King. 17:6, and also many in Judah. For questionless when Manasseh was bound and carried to Babylon, ch. 33:11, many of his subjects were carried with him.

{concerning the words of the book that is found} See 2 King. 12:13.

{for great is the wrath of the LORD that is poured out upon us} Or, that is kindled against us. The former phrase resembles God’s wrath to a water that overflows; the latter to a fire that burns; both metaphors imply great destruction.

{because our fathers have not kept the word of the LORD} Or, have not hearkened unto the words of this book, 2 King. 22:13. It was the word of the Lord that was written in that book.

{to do all that was written in this book} In 2 King. 22:13 is added concerning us. What Moses wrote concerning all the posterity of Israel.

V. 22. {And Hilkiah and they that the king had appointed} These are set down by name 2 King. 22:14. Ahikam, and Achbor, and Shaphan, and Asaiah.

{went to Huldah the Prophetess, etc.} See 2 King. 22:14.

{and they spake to her to that effect} Which the king had given them in charge, v. 20.

V. 23. {And she answered them, etc.} See 2 King. 22:15.

V. 24. {Thus saith the LORD, Behold, etc.} See 2 King. 22:16.

{even all the curses that are written in the book} Or, all the words of the book. There were blessings also as well as cursings in that book, but the things here especially intended were curses.

{which they have read before the king of Judah} Or, which the king of Judah hath read, 2 King. 22:16. Josiah so heeded what was read unto him as if he had read it himself. Or, after others had read the book to him he himself read it over again.

V. 25. {Because they have forsaken me, etc.} See 2 King. 22:17.

{my wrath shall be poured out upon this place, etc.} Or, shall be kindled against this place, 2 King. 22:17. See v. 21.

V. 26. {And as for the king, etc.} See 2 King. 22:18.

V. 27. {Because thine heart was tender, etc.} See 2 King. 22:19.

{before God} Or, before the Lord.

{when thou heardest his words} Or, when thou heardest what I spake. God speaks unto us out of his word.

{and humbledst thy self before me} Before this 2 King. 22:19 are these words, that they should become a desolation and a curse.

{and didst rend, etc.} See 2 King. 22:19.

V. 28. {Behold, I will gather thee, etc.} See 2 King. 22:20.

{and upon the inhabitants of the same} This clause is not expressed 2 King. 22:20, but it is implied: for under this word place is meant the inhabitants thereof.

{So they brought, etc.} See 2 King. 22:20.

V. 29. {Then the king sent, etc.} See 2 King. 23:1.

V. 30. {And the king went up, etc.} See 2 King. 23:2.

{and the Levites} These are not mentioned 2 King. 23:2, but comprised under the word Priests, and instead thereof Prophets are set down.

{great and small} Heb. from great even to small. See 2 Kings 23:2.

V. 31. {And the king stood in his place} By a pillar, 2 King. 23:3.

{and made a covenant, etc.} See 2 King. 23:3. In the end of that verse is added and all the people stood to the covenant.

V. 32. {And he caused all that were present} Heb. found. See 1 Chr. 29:17.

{in Jerusalem and Benjamin to stand to it} These were his own proper subjects, whom he kept in such awe by his regal authority and penal laws against idolatry as they dared not but stand to that covenant which he made. Though after his death many of them soon fell from it; yet questionless God by his Spirit so wrought upon some of them as willingly and heartily they consented to the king and his covenant.

{and the inhabitants of Jerusalem} They were most forward.

{did according to the covenant of God} That covenant which the Lord enjoined them in his law.

{the God of their fathers} See 1 Chr. 29:18.

V. 33. {And Josiah took away all the abominations} i.e. Idols especially. See 1 King. 11:5.

{out of all the countries that pertained to the children of Israel} Israel is here taken in a large extent, for Judah and Israel both: for many of the ten tribes were subject to him. See v. 6.

{and made all that were present in Israel to serve} See v. 32.

{even to serve the LORD their God} He thought it not enough to draw his people from idolatry, unless also he brought them to serve the true God aright.

{and all his days they departed not from following the LORD, etc.} Heb. from after the Lord. A good governor is a great means to keep people in a good course. See Josh. 24:31.

CHAPTER 35

Verse 1. {Moreover, Josiah kept a passover unto the LORD in Jerusalem} See Exod. 12:3, etc. 2 King. 23:21.

{and they killed the passover, etc.} See ch. 30:15. Exod. 12:16.

V. 2. {And he set the Priests in their charges} i.e. Those which were enjoined by law, Num. 18:5, and distinctly set down by David, 1 Chr. 23:6.

{and encouraged them to the service of the house of the LORD} By pithy exhortations and by promises that all things belonging to their maintenance should be duly provided.

V. 3. {And said unto the Levites that taught all Israel, which were holy unto the LORD} Or, that prepared the holy things of the Lord. The former reading shows that it did in special belong to the Levites to teach and instruct the people in the law of the Lord. See ch. 17:8, 9. The latter, that they were in particular employed about such sacred things as belonged to the house of the Lord, to prepare and fit them for priests. See 1 Chr. 23:28 and 25:1.

{Put the holy Ark in the house} Or, put them before the Ark. i.e. Whereas while the doors of the temple were shut, ch. 28:24, or a free liberty thereto restrained, you were forced to keep the Passovers and other holy feasts in private, now that you have the liberty of the temple, where the ark abides, and is not, as of old, carried from place to place, prepare the holy things of the Lord before the ark; and there execute the holy functions. Or it may be the ark by some idolater in former times was removed out of his place, and therefore he now thus says, Put the holy Ark into the house, whereby he exhorts them to set it again in its proper place. The Hebrew styles it Ark of holiness, which implies that among other holy types this was a most holy one.

{which Solomon the son of David king of Israel} See ch. 30:26.

{did build} This has reference to the oracle or most holy place, where Solomon set the ark, 1 King. 16:19 and 8:21.

{it shall not be a burden upon your shoulders} Seeing of old it belonged to the priests to carry the ark, Exod. 25:14. Num. 10:35. Deut. 31:9. 1 King. 8:6, the Levites here mentioned were priests. See 1 Chr. 23:26.

{serve now the LORD your God} He makes this inference upon that liberty which was given them from bearing the ark up and down, that they should more diligently attend other services of the temple, as offering sacrifices, singing, sounding instruments, etc., and this was to serve the Lord their God.

{and his people Israel} These they served by taking such offerings as they brought, by cleansing such as were unclean, by instructing them, and doing other like things that tended to their spiritual good.

V. 4. {And prepare yourselves} Our translators have well inserted your selves, to show that they ought to sanctify themselves to the holy duties they were to perform.

{by the houses of your fathers} By the distinct families of your predecessors, ch. 25:5.

{after your courses} See 1 Chr. 23:6.

{according to the writing of David, etc.} 1 Chron. 23, 24, 25 and 26.

{and according to the writing of Solomon his son} Ch. 8:14.

V. 5. {And stand in the holy place} i.e. The priests’ court, where all manner of sacrifice was offered. There they were to stand to receive the lambs and such other offerings as were brought by the people.

{according to the divisions of the families of the fathers} Heb. the house of the fathers. i.e. The posterity of such and such fathers.

{of your brethren the people} Heb. the sons of the people. i.e. Such as were of other tribes, but all descended from one father.

{and after the division of the families of the Levites} The Levites were distinguished by their families, so that some might attend upon some families of the people, others upon others.

V. 6. {So kill the Passover} See ch. 20:15.

{and sanctify yourselves} See ch. 29:5.

{and prepare your brethren} Or, for your brethren. As ch. 31:15, 16. Some apply this to the Levites preparing the sacrifices for the priests to offer up, as v. 11, 12.

{that they may do according to the word of the LORD} That the priests may do their duty as is enjoined them by God.

{by the hand of Moses} See 1 King. 8:53.

V. 7. {And Josiah gave to the people} Heb. offered to the people. He gave them to offer.

{of the flock, lambs and kids,} (Heb. sons of goats) {for all the Passover offerings} Either of these kinds might be offered at the Passover, Exod. 12:5.

{for all that were present} Because the Passover was to be eaten only by them that were present.

{to the number of thirty thousand} i.e. Lambs and kids.

{and three thousand bullocks} For burnt-offerings.

{these were of the king’s substance} Of such herds and flocks as belonged to himself. See the like done by Hezekiah, ch. 30:24.

V. 8. {And his princes gave} Heb. offered, as v. 7.

{willingly} Heb. to liberality. A liberal gift implies a willing mind.

{unto the people} The king’s example v. 7 moved the princes.

{to the Priests, and to the Levites} They gave to these also, that they might rejoice with the people.

{Hilkiah} He was the high priest, ch. 34:9.

{and Zechariah, and Jehiel, rulers of the house of God} These were of the second order, and heads of two distinct families. See 2 King. 1:34. These together with the high priest were rulers over other priests and Levites in the house of God.

{gave unto the Priests} i.e. Inferior priests.

{for the Passover offerings} V. 7.

{two thousand and six hundred small cattle, and three hundred oxen} It seems the foresaid rulers were great men and wealthy.

V. 9. {Conaniah also, and Shemaiah, and Nathaneel, his brethren} These two latter were brethren to Conaniah, q.d. Conaniah with Shemaiah and Nathaneel his brethren.

{and Hashabiah, and Jehiel, and Jozabad, chief of the Levites} Or, fathers and rulers over the Levites. This title of honor has relation to all the six Levites before mentioned.

{gave} Heb. offered, as v. 7, 8.

{unto the Levites} i.e. Inferior Levites under those chief ones.

{for passover offerings} See v. 7.

{five thousand small cattle, and five hundred oxen} These Levites exceeded the priests v. 8. The total sum given by the king, princes, priests and Levites was three thousand eight hundred bullocks, and thirty-seven thousand and six hundred small cattle. See 1 Kings 8:63.

V. 10. {So the service was prepared} All things fit for a solemn Passover were provided and made ready.

{and the Priests stood in their place} See ch. 30:16.

{and the Levites in their courses} Every one in his order and rank.

{according to the king’s commandment} See v. 4. Herein this good king imitated his father David, and observed his direction.

V. 11. {And they killed the Passover} See ch. 30:15.

{and the Priests sprinkled the blood from their hands} See 2 King. 16:13. Ch. 19:22. The blood they sprinkled they received from the hands of the Levites.

{and the Levites flayed them} See ch. 29:34.

V. 12. {And they removed the burnt offerings} They separated such sacrifices as were to be eaten from the burnt-offerings, which were to be wholly consumed on the altar: or they took away the livers, kidneys, and other things which were to be consumed, Lev. 3:4, 10, 11, that the flesh might be fit to be eaten.

{that they might give according to the divisions of the families of the people} They set apart the burnt-offerings that so it might be known how much remained for the people to partake of according to their several families.

{to offer unto the LORD} This has reference unto the burnt-offerings which were consumed upon the altar, and in an especial manner were counted the Lord’s offering.

{as it is written in the book of Moses} They had an especial eye to the law of God in what they did.

{and so did they with the oxen} Even as they had done with the smaller cattle, as is set down in the former part of this verse.

V. 13. {And they roasted the Passover with fire} Passover is here put for the lambs or kids before mentioned. It was roasted to typify the tormenting death of Christ.

{according to the ordinance} The ordinance here meant is expressly set down Exod. 12:8, 9, and that both affirmatively, it must be eaten rosted; and negatively, not raw, nor sodden.

{but the other holy offerings} Such as were not consumed on the altar.

{sod they} Because they could not roast so much as should suffice for so great a multitude as were there. That of old they used to seethe some of their holy offerings, is evident, Num. 6:19. 1 Sam. 2:15.

{in pots} Vessels of brass bigger in the belly than the neck.

{and in cauldrons} Great vessels, of an even size from top to bottom, very deep.

{and in pans} Pans were shallow and broad, of the same size at top and bottom. They had pans to bake some of their meat-offerings in, Lev. 2:5. Num. 11:8. 1 Chr. 23:29.

{and divided them speedily} Heb. made them run.

{among all the people} This is the reason why they had so many vessels to seethe the meat; that there might be sufficient for all the people.

V. 14. {And afterward they made ready for themselves} Their greatest care was to provide for the people. That therefore they did first; yet they did not wholly neglect themselves.

{and for the Priests} The reason why they provided for the priests follows in the next words.

{because the Priests the sons of Aaron were busied in offering of burnt offerings} The number of the burnt-offerings mentioned v. 7, 8, 9, must needs take up a great deal of time.

{and the fat} That which was taken from the offerings that were eaten. See ch. 29:35.

{until night} For the burnt-offerings and fat of other offerings were one after another laid upon the altar, and not very quickly consumed, so as they must needs be busied thereabout till night.

{therefore the Levites prepared for themselves, and for the Priests} See the beginning of this verse.

{the sons of Aaron} See 1 Chr. 23:13.

V. 15. {And the singers the sons of Asaph} See 1 Chr. 25:1, 2.

{were in their place} Heb. station. For as the porters had their set place where they executed their office, so also had the singers.

{according to the commandment of David} 1 Chr. 25:1, etc.

{and Asaph, and Heman, and Jeduthun} These were prime masters of music. With them did David advise about the courses of the singers. Besides, these three did press upon their posterity a careful observation of those courses which David had set down.

{the king’s Seer} Heman also had this title, 1 Chr. 25:5, and Asaph likewise, ch. 39:30. Of its meaning see 2 King. 17:13.

{and the porters waited at every gate} Heb. gate and gate. See 1 Chr. 9:17, 18 and 26:14, etc.

{they might not depart from their service} During that solemnity.

{for their brethren the Levites prepared for them} As they had done for the priests, v. 14.

V. 16. {So all the service of the LORD} Such things as were enjoined for outward parts of God’s worship, wherein, and whereby he was served. See v. 10.

{was prepared the same day} This is noted to show the diligence of the priests and Levites, in doing what was to be done on the appointed time.

{to keep the Passover} That was at that time the most solemn part of God’s worship, therefore other things were fitted and prepared for it.

{and to offer burnt offerings} The burnt-offerings here mentioned made much to the solemnity of the Passover, therefore they are here added thereunto.

{upon the altar of the LORD} Upon this were all burnt-offerings to be offered, whence it was called the Altar of burnt-offering, Exod. 30:28. Ch. 29:18. By it the sacrifice offered thereon was sanctified, Matt. 23:29, and because the Lord appointed it to that end, it is called the Altar of the Lord.

{according to the commandment of king Josiah} See v. 10.

V. 17. {And the children of Israel that were present} Heb. found. See 1 Chr. 29:17.

{kept the Passover at that time} See v. 1.

{and the feast of unleavened bread seven days} See ch. 30:21.

V. 18. {And there was no Passover like to that kept in Israel from the days of Samuel the Prophet} 2 King. 23:22, from the dayes of the Judges that judged Israel. Samuel was the last judge: so as if the end of those judges’ government be there meant, that place well agrees with this, which mentions Samuel. Besides, it is probable that no judge kept a more solemn Passover than Samuel did; and in that respect, though the time be reckoned from the beginning of the judges, yet it may well stand with this of Samuel’s days. See on 1 Sam. 3:1.

{neither did all the Kings of Israel, etc.} See 2 King. 23:22.

{and the Priests, and the Levites} Some of these added much to the Passover by the abundance of offerings which they gave, v. 8, 9, and others by their diligence in preparing and acting all things that were to be done thereabout, v. 10, etc.

{and all Judah and Israel that were present} Among these the princes are to be reckoned, who gave many offerings, v. 8. The other sorts did what they did with great cheerfulness and gladness, as in Hezekiah’s time, ch. 21:30.

{and the inhabitants of Jerusalem} These being near the temple, were without question most forward about setting out the solemnity of this feast, ch. 34:3.

V. 19. {In the eighteenth year, etc.} See 2 King. 23:23.

V. 20. {After all this} This has reference both to the solemn Passover, and also to other good things noted ch. 34.

{when Josiah had prepared the Temple} Heb. house. i.e. The house of God, which was the temple. This shows that Josiah’s piety prevented not God’s judgments, which were inflicted, as for Manasseh’s sins, 2 King. 23:16, so also for the sins of the people, even in Josiah’s time, Jer. 3:6.

{Necho king of Egypt came up to fight} See 2 King. 23:29.

{against Carchemish by Euphrates} For Carchemish belonged to the king of Egypt, and the Assyrian had taken it from him.

{and Josiah went out against him} See 2 King. 23:29.

V. 21. {But he sent Ambassadors to him, saying, What have I to do with thee} Heb. what to thee and me. See 1 King. 17:18. 2 King. 3:13. John 2:4. This shows that the king of Egypt was not willing to fight with Josiah.

{thou king of Judah} This compellation he used to persuade him the more to cease.

{I come not against thee this day} I intend not to hurt you.

{but against the house wherewith I have war} Heb. the house of my war. Or, the family, society or company of my enemy.

{for God commanded me to make haste} By Jeremiah, or some other prophet. Or Pharaoh might pretend God’s warrant, to move Josiah the rather to desist, as 2 King. 18:25.

{forbear thee from meddling with God} This is justly inferred upon the forementioned ground: for if any hinder one to do what God commands, they oppose God therein.

{who is with me} God is with them whom he sets on work.

{that he destroy thee not} This also justly follows. For they who hinder God’s work provoke God to destroy them.

V. 22. {Nevertheless Josiah would not turn away his face from him} Would not forbear to fight with the king of Egypt.

{but disguised himself} That he might not be known to be the king. For enemies use to bend their greatest force against a king, if they espy him in a battle. On such a ground Ahab disguised himself, 1 King. 22:30.

{that he might fight with him} That he might the more boldly put himself into the battle, and fight with his enemies.

{and hearkened not unto the words of Necho} See v. 20.

{from the mouth of God} Which Necho said came from God. For Josiah believed it not.

{and came to fight in the valley of Megiddo} See 1 King. 9:15. Zech. 12:11.

V. 23. {And the archers shot at king Josiah} Either they discerned him to be the king, or by his valor in the battle he provoked them to aim at him.

{and the king said to his servants, Have me away} Carry me out of the battle. See the like, 1 King. 22:35.

{for I am sore wounded} Heb. made sick. See 1 King. 22:34.

V. 24. {His servants therefore took him out of that chariot} That wherein he was wounded, which must needs be full of blood. See 1 King. 22:35.

{and put him in the second chariot that he had} The former chariot might be the fitter for war; this, more close, and fitter for a dying man.

{and they brought him to Jerusalem, and he died} See 2 Kings 23:30.

{and was buried in one of the sepulchres of his fathers} Or, among the Sepulchres. This is called his own Sepulchre, 2 King. 23:30. See on Judg. 12:7.

{and all Judah and Jerusalem mourned for Josiah} Zech. 12:11. The whole land both city and country mourned for him. This was the greatest mourning we read of, and that not without cause, whether the worth of the man and the good that he did, or the evil that followed upon his death, be considered.

V. 25. {And Jeremiah lamented for Josiah} Jeremiah was a prophet that lived in his days, and knew the evil that would follow after his death, and could not but be much moved thereupon.

{and all the singing men and the singing women spake of Josiah in their lamentations} They used to have mourners both men and women, to make lamentations at the death of persons of worth. See Eccl. 12:5 and Jer. 9:17. In those lamentations they used to make mention of the parties deceased, and to mourn for them. But they mentioned Josiah in their mournings for others also.

{to this day} See 1 King. 9:13 and 10:12 and 12:7, 19.

{and made them an ordinance in Israel} Not the mourners only at Josiah’s funeral, but also at the funerals of others, time after time, made mention of his death; insomuch as it came to be a constant custom, and as it were a settled ordinance, to speak of Josiah in their doleful elegies. It may be that by reason of the great loss of so worthy a king a law was enacted that in all other solemn mournings there should be mourning for Josiah, and that common mourners observed the same.

{and behold, they are written in the Lamentations} Some conceive the Lamentations of Jeremy registered in sacred Scripture to be here meant; but there might be some other public lamentation remaining upon record, wherein the loss of Josiah was set down.

V. 26. {Now the rest of the acts of Josiah} See 1 King. 11:41.

{and his goodness} Heb. kindness. The good he did about reforming religion was a great kindness to those that were good in his land. See Neh. 13:14, 31.

{according to that which was written, etc.} See 2 King. 23:25.

V. 27. {And his deeds, first and last, etc.} See ch. 12:15 and 16:11 and 20:34.

CHAPTER 36

Verse 1. {Then the people of the land took Jehoahaz, etc.} See 2 King. 23:30. This was the sixteenth king of Judah from the division. He was a wicked king, 2 King. 23:32.

V. 2. {Jehoahaz was twenty and three years old, etc.} See 2 Kings 23:31.

V. 3. {And the king of Egypt} Pharaoh-Necho, 2 King. 23:33.

{put him down} Heb. removed him. Namely, from his throne.

{at Jerusalem} This was the royal city where the king’s throne and palace was. It is not likely that Necho came into the land so far as Jerusalem, but that rather he sent for Jehoahaz to come to Riblah, and there put him in bands, 2 King. 23:33. For the men of Judah at this time stood in such a fear of the king of Egypt as they dared not deny anything he demanded, no not their king.

{and condemned} Heb. mulcted. i.e. Imposed a tax or fine.

{the land in an hundred talents of silver and a talent of gold} See 2 Chr. 22:14.

V. 4. {And the king of Egypt made Eliakim, etc.} See 2 Kings 23:34.

{over Judah and Jerusalem} Over the whole kingdom, both country and city.

{and turned his name to Jehoiakim, etc.} See 2 King. 23:34.

V. 5. {Jehoiakim was twenty and five years old, etc.} See 2 Kings 23:36. This was the seventeenth king of Judah from the division.

{and he did that which was evil, etc.} See 2 King. 23:37.

V. 6. {Against him came up Nebuchadnezzar, etc.} See 2 Kings 24:1.

{and bound him in fetters} Or, chains. This was because he had broken covenant with him, 2 King. 24:1.

{to carry him to Babylon} That was the king of Babylon’s purpose; but Jehoiakim died, even at Jerusalem, after he was taken, Jer. 22:19, etc.

V. 7. {Nebuchadnezzar also carried of the vessels, etc.} Namely, some of them; for some were left, and taken away in Jehoiachin’s time, 2 King. 24:13, and some in Zedekiah’s, Jer. 52:19. See Jer. 27:18.

{and put them in his Temple at Babylon} By divine providence they were there reserved to be carried back again to Jerusalem, Ezra 1:7, 8, etc. But Nebuchadnezzar intended them for the service of his idol, and Belshazzar his grandchild most profanely abused them, Dan. 5:2.

V. 8. {Now the rest of the acts of Jehoiakim} See 2 King. 24:5.

{and his abominations which he did} 2 King. 23:37, it is said that he did evil according to all that his fathers had done, which may have reference to the abominations committed by Ahaz, ch. 28, and Manasseh, ch. 33:2, etc.

{and that which was found in him} This may have especial reference to his breaking covenant with Nebuchadnezzar, and rebelling against him, 2 Kings 21:1, but the Jews say that idolaters were wont to imprint some marks upon their bodies; and that such were found upon Jehoiakim.

{behold, they are written, etc.} See ch. 35:27.

{And Jehoiachin, etc.} Or, Jeconiah, 1 Chr. 3:16, or Coniah, Jer. 22:24. See 2 King. 24:6.

V. 9. {Jehoiachin was eight years old when he began to reign} He must have reference to Jehoiakim, the father of this man, mentioned v. 8. For Jehoiachin was eighteen years old when he himself began to reign, 2 King. 24:8. See 2 King. 16:2.

{and he reigned three months, etc.} See 2 King. 24:8.

{and he did that which was evil, etc.} See 2 King. 24:9.

V. 10. {And when the year was expired} Heb. at the return of the year. When another year began, and it was seasonable to go into the field, 2 Sam. 11:1. 1 King. 20:22. For Jehoiachin reigned not a whole year, v. 9. When Nebuchadnezzar had surprised Jerusalem and taken Jehoiakim, the winter was come on; but when the next year began, he came again against Jerusalem.

{king Nebuchadnezzar sent} An army against Jerusalem, 2 Kings 24:10, 11.

{and brought him to Babylon} For the city being besieged, Jehoiachin yielded himself up to the king of Babylon.

{with the goodly vessels, etc.} Heb. vessels of desire. Such things as excel in worth, beauty, or any other ways, are much desired. And these vessels were every way so excellent as they made such as beheld them to desire them; better could not be desired.

{and made Zedekiah, etc.} Or, Mattaniah, 2 King. 24:17. Jer. 37:1.

{his brother, etc.} Brother is here taken for uncle; for Zedekiah was Jehoiachin’s father’s brother. See 1 Chr. 3:15. 2 King. 24:17.

V. 11. {Zedekiah was one and twenty years old, etc.} See 2 Kings 24:18.

V. 12. {And he did that which was evil, etc.} See 2 King. 24:19.

{and humbled not himself before Jeremiah the Prophet} Jeremiah beforehand denounced the judgments against him and his people, which afterwards fell out, but neither he nor they hearkened unto him: they repented not, but hardened their hearts, and continued obstinate in their sins, Jer. 27:2, 6, etc.

{speaking from the mouth of the LORD} This aggravates their obstinacy. It was not against a man only, but against the Lord. So Exod. 16:8.

V. 13. {And he also rebelled, etc.} See 2 King. 24:20. Jer. 52:3.

{who had made him swear by God} Namely, that he would acknowledge fealty and pay tribute to Nebuchadnezzar. See Ezek. 17:16, 18, 19. Though the oath were to a heathen king, yet it being made by God, Zedekiah’s breaking thereof tended much to God’s dishonor, and caused his name to be blasphemed.

{but he stiffened his neck} See ch. 30:8. Exod. 32:9. Acts 7:51.

{and hardened his heart} This is an interpretation of the former metaphor, Neh. 9:16, and is opposed to yielding or hearkening unto good counsel.

{from turning unto the LORD} He had turned from the Lord by his many sins, but would not by any admonitions or threatenings be brought to turn to him.

{God of Israel} See 1 King. 8:15.

V. 14. {Moreover, all the chief of the Priests} Such as had command over other priests and Levites, and in that respect should have been examples not only to the people, as Priests; but also to other priests and Levites, as chief Priests.

{and the people} Thus all sorts conspired to sin against the Lord, king, priests, and people.

{transgressed very much} Heb. they multiplied to transgress by transgression. They ceased not to add sin to sin, and that in an high manner, measure and degree.

{after all the abominations of the heathen} See 1 King. 14:24. 2 King. 16:3 and 21:2.

{and polluted the house of the LORD} By profaning God’s ordinances, and also by bringing into his house such things as he detested. See ch. 33:7.

{which he had hallowed in Jerusalem} See 1 King. 9:3, 7.

V. 15. {And the LORD God of their fathers} See 1 Chr. 29:18.

{sent to them by his messengers} Heb. by the hand of his messengers. See 1 King. 8:56. By messengers are meant priests, prophets, and other ministers of God’s word, Hag. 1:13.

{rising up betimes, and sending} i.e. Continually and carefully sending. This is a metaphor taken from careful householders, who with the soonest seek to redress mischiefs, causing their servants for that end to rise betimes, Jer. 11:7 and 25:3, 4 and 26:5 and 32:33.

{because he had compassion on his people} See 2 King. 13:23.

{and on his dwellingplace} Ps. 74:4. See 1 King. 8:13. The temple is hereby meant.

V. 16. {But they mocked the messengers of God} See ch. 30:10.

{and despised his words} In that they did not believe nor obey God’s word, but rather did the contrary, they are said to despise it.

{and misused his Prophets} This Christ complains of, Matt. 21:34, 35, 36. Some interpret the Hebrew phrase thus, They erred in the Prophets; or They said they were seduced by the Prophets.

{until the wrath of the LORD arose against his people} See 2 King. 22:13. God’s wrath is not easily incensed: we may here see I. A conspiracy of all sorts against the Lord, v. 14. II. A multiplication of transgressions, v. 14. III. Monstrous abominations, v. 14. IV. Great profaneness, v. 14. Contempt of God’s messengers. By all these and by many other things they provoked the Lord before his wrath was kindled.

{till there was no remedy} Heb. healing. The last means that is ordinarily used to reclaim men is God’s ministers, to tell them of their sins to their faces, and to denounce judgments against them for the same. If this prevail not, then remains nothing but expectation of judgment.

V. 17. {Therefore he brought upon them the king of the Chaldees} Called the king of Babylon, 2 King. 25:1. See 2 King. 24:1, 2.

{who slew their young men with the sword} See 1 King. 8:12.

{in the house of their Sanctuary} i.e. The temple, whither it may be the Jews fled for refuge when the Babylonians entered the city, and the enemy pursuing them thither, there destroyed them. This circumstance aggravates the impiety of the enemy, and the judgment on the Jews. Some take Jerusalem to be meant by the house of their sanctuary, because the house of God stood in that city.

{and had no compassion upon young man, or maiden, old man} It is a great degree of cruelty to spare no sex nor age. Some apply this to the enemy; others to God himself, and make it an aggravation of his just judgment, as Deut. 32:25.

{or him that stooped for age} Or, is, as we speak, decrepit, very old, and infirm withal.

{he gave them all into his hand} God gave all before mentioned into the power of the enemy; otherwise he could have had no power over them, John 19:11.

V. 18. {And all the vessels of the house of God, etc.} 2 King. 25:13, etc.

{and the treasures of the house of the LORD, etc.} See 1 King. 7:51 and 14:26. Whatsoever was therein precious he took away, that he might lay it up in his own treasures.

V. 19. {And they burnt the house of God} This was in regard of the very fabric and glorious ornaments, but much more of the holy use and typical signification, a great loss to the people of God. But what will not enemies spoil when they enter into another kingdom? And what will not God give over to be spoiled and consumed if it be profaned? Instance this house of God.

{and brake down the wall of Jerusalem, etc.} That it might not be a refuge to his enemies. See 2 King. 25:9, 10.

{and destroyed all the goodly vessels thereof} See v. 10.

V. 20. {And them that had escaped from the sword} Heb. the remainder from the sword. Such as were not slain in the siege, or at the sacking of the city.

{carried he away to Babylon} See 2 King. 25:11.

{where they were servants to him, and his sons} Namely, to Evil-merodach his own son, 2 King. 25:27, and Belshazzar his grandson, Dan. 5:1.

{until the reign of the kingdom of Persia} When Cyrus the first monarch of Persia had subdued the Babylonians, then was the monarchy accounted to be in Persia, and that to be the kingdom of the world; for it was the greatest, and had many other kingdoms under it. So soon as Cyrus had conquered the Babylonians, he presently set the Jews free. They were therefore servants until that time, and no longer.

V. 21. {To fulfil the word of the LORD by the mouth of Jeremiah} Jeremiah foretold that they should be in captivity seventy years, and at the end of seventy years be set free, Jer. 25:9, 11 and 29:10. Dan. 9:2.

{until the land had enjoyed her Sabbaths} Sabbath signifies rest; and so long as the people were kept out of her, the land rested; there were none to plow or dig up the land, or to cause any tumults, or to do any work at all therein. This phrase of keeping Sabbaths is the rather used, because the people of Judah, while they remained in the land, exceedingly profaned the holy Sabbaths: but all profaneness ceasing while the people were in captivity, the land is said to keep her Sabbaths.