ANNOTATIONS ON THE SECOND BOOK OF THE KINGS

COMMONLY CALLED THE FOURTH BOOK OF THE KINGS.

THE ARGUMENT OF THE SECOND BOOK OF KINGS

The second book of the Kings continues the history of the kings of Israel and Judah to the captivity of them both. The history of Israel is from the rebellion of Moab in Ahaziah’s time ch. 1. 1. to the captivity of Hoshea, ch. 18. 10. which was the space of CLIX. years, wherein twelve kings reigned one after another. The history of Judah is from the end of Jehoshaphat’s reign to the captivity of Zedekiah, which was the space of CCXCIV. years (besides the XXVI. years mentioned ch. 25. 27.) wherein fifteen kings, besides Athalia the usurper, ch. 11. 1, &c. reigned one after another. The two books of the Kings are distinguished, not as if they contained histories of different matters, but because if the whole history had been compiled in one book, it would have seemed too great a volume. See on ch. 1. 1.

CHAPTER 1

Ver. 1. {Then} Heb. And. This copulative particle knits the two books of Kings together, and shows that this second book goes on with the histories begun in the former.

{Moab} i.e. the people of Moab, whom David had subdued and made tributary, 2 Sam. 8. 2. See chap. 3. 4.

{rebelled} Or, fell off. They refused any longer to be subject to Israel. See 1 King. 12. 19.

{against Israel} When the tribes were divided into two kingdoms, one kingdom kept under some common enemies, the other others; Israel kept Moab under, and Judah kept Edom under, 1 King. 22. 47.

{after the death of Ahab} Ahab, as all his predecessors before from David, had kept Moab in subjection: But by his death the kingdom of Israel received a great blow; and his son Ahaziah being wicked and weak could not recover the strength which was lost; neither did he long continue, by reason of his dangerous fall. Moab therefore quickly takes that opportunity to rebel. This is noted as a part of God’s revenge on Ahaziah, whose impiety was very great, 1 King. 22. 52, 53. The loss of a dominion which one’s predecessors for many generations have held, is a great judgment. Witness Q. Mary’s loss of Callis.

V. 2. {And Ahaziah fell down through a lattice in his upper chamber} It seems there were cross bars or lattices, to let light into the king’s chamber, either weak or rotten or not well fastened, whereon he leaned or trod, and they failing he fell through, and mortally hurt himself. Some take the word translated upper chamber for the flat roof of his house; and lattesses for battlements, as Deut. 22. 8.

{that was in Samaria} Namely in his royal palace in that city. See 1 King. 16. 24.

{and was sick} The Hebrew styles every hurt a sickness, 1 King. 22. 34. 2 Chr. 35. 23.

{and he sent messengers, and said unto them, Go, enquire} It seems he feared death, but earnestly desired life, which made him so inquisitive of the issue of his sickness.

{of Baalzebub} The meaning of this word is a fly-lord. The Ekronites so called that idol whom they worshipped, because being infested with flies they thought their Baal freed them from that annoyance; or because their priests told them that in the shape of a fly their Baal buzzed oracles in their ears. See 1 King. 16. 31.

{the god of Ekron} Ekron was a great city within the lot of Judah, Josh. 15. 45. Judg. 1. 18. But the Philistines recovered it, and kept it, 1 Sam. 5. 10.

{whether I shall recover} Heb. if I shall live. The king’s bruise was so dangerous as his surgeons and physicians could give him little hope of recovery; and therefore he sends to Baal-zebub. As he slighted Jehovah the true Lord and God of Judah, so also the calves and Baal the idols of Israel, and sends to a strange god. Idolaters know not where to rest.

V. 3. {But the Angel of the Lord said} God makes known his mind to his prophets sometimes immediately by his Spirit, and sometimes immediately by the ministry of angels, and both ways does much honor the sons of men, and withal gives occasion to others of having the ministry of man in high account, Acts 10. 3, 5, 6.

{to Elijah the Tishbite} See 1 King. 17. 1.

{Arise} See 1 King. 14. 2.

{go up to meet the messengers of the king of Samaria} God prevented the messengers going to that abominable idol.

{and say unto them} God puts an express answer into his prophet’s mouth, that he might be the more faithful in delivering it, and the king give the more heed to it.

{Is it not because there is not a God in Israel, that ye go to enquire of Baalzebub the god of Ekron?} This is a sharp rebuke of Ahaziah’s folly. By sending to the idol of Ekron he showed that he thought there was no God in Israel, or that the God of Israel could not, or would not, tell what should be the issue of his hurt.

V. 4. {Now therefore thus saith the Lord} See 1 King. 12. 24.

{Thou shalt not come down from that bed on which thou art gone up} Heb. the bed whither thou art gone up, thou shalt not come down from it. The judgment is denounced against Ahaziah as spoken to his face, for the surer evidence thereof. This phrase, Thou shalt not come down, implies he should not recover: For when men recover, they use to rise and come down from their beds.

{but shalt surely die} Heb. dying thou shalt dye. See 1 King. 8. 13.

{And Elijah departed} Having done his message he went to his accustomed habitation; or to mount Carmel. See v. 9. & ch. 4. 25. & 1 King. 18. 19.

V. 5. {And when the messengers turned back unto him} So soon as the messengers had received their answer from Elijah, they returned to the king, and went not on to Ekron: For they believed that he was a prophet that spoke to them, and that in the name of the Lord.

{he said unto them, Why are ye now turned back?} He knew they could not have been so soon at Ekron, and therefore asks the reason of their speedy return.

V. 6. {And they said unto him, There came a man up to meet us} One whom they knew not so met them in the way as they discerned that he purposely came to deliver his message, and that he was a prophet.

{and said unto us, Go, turn again unto the King that sent you} It was Elijah’s charge that made them so soon return.

{and say unto him, Thus saith the Lord, Is it not, &c.} They faithfully deliver their message. Compare v. 3, 4. with this.

V. 7. {And he said unto them} The king’s reply shows that he was affrighted at the message.

{What manner of man was he} Heb. what was the manner of the man? Of what stature and countenance was he? What kind of apparel did he wear? How did he go?

{which came up to meet you, and told you these words} The matter so nearly concerned the king that he must needs be informed about him that sent the message.

V. 8. {And they answered him} They describe him as well as they can.

{He was an hairy man} Heb. a lord of hairs. See on Gen. 14. 13. This has reference to his apparel rather than to his person. His upper coat that he had on was a rough hairy coat. Prophets did use to wear such, Zach. 13. 4. whereby they made themselves a pattern for penitents, because a main point of their doctrine was repentance. In the like habit the witch describes Samuel, 1 Sam. 28. 14.

{and girt with a girdle of leather about his loins} It was an ancient custom to have fair costly girdles; but such a girdle as Elijah wore showed a contempt of all bravery. John Baptist was thus attired, Matth. 3. 4. to show that he was that other Elijah which was to come, Mal. 4. 5. Mat. 17. 11.

{And he said, It is Elijah the Tishbite} Certainly this king had seen Elijah before in his father’s time, or at least heard before of him, and of his manner of going.

V. 9. {Then the king sent unto him} The king was so enraged at this hard message as he resolved to take away his life that sent it: And questionless, he was put on thereto by his mother Jezebel, who was as much incensed against Elijah, 1 King. 19. 1. as Herodias was against the Baptist, Mat. 14. 8.

{a captain of fifty} Captains were distinguished by the number of soldiers under them. Some were over the whole host, 1 Chr. 11. 6. some over a thousand, 1 Sam. 18. 13. some over an hundred, Acts 23. 23. some over fifty, as here.

{with his fifty} He sent so many, not to honor the prophet, (for then he would have sent courtiers) but to affright him the more, and force him to come if he made any resistance. But herein he showed his folly: For if he took Elijah to have been but as other men, what need of so many well armed to fetch one man? but if he conceived that God would in special manner protect him, he might well know that multitudes would avail nothing, seeing with God it is nothing to help, whether with many, or with them that have no power, 2 Chron. 14. 11. Nor fifty, nor five hundred, nor five thousand are able to fetch those whom God will hold back.

{and he went up to him} He supposed he was able to fetch him down.

{and behold he sat on the top of a hill} So did Samson in a like case, Judg. 15. 11. This hill is supposed to be mount Carmel. See v. 4.

{and he spake unto him, Thou man of God} Of this title see 1 King. 13. 1. Elijah was accounted a man of God and an extraordinary prophet by the king and by all sorts of people; and this captain could not be ignorant thereof, yet either too too scornfully or too too imperiously he here gives him this title, q.d. Though you be a man of God, yet I will have you down; herein manifesting an arrogant and atheistical disposition, as if he would dare God to do his worst.

{the king hath said} By alleging the king’s command he seems to prefer a mortal man before the eternal God.

{Come down} For he was on a mount. He expresses the king’s command in a most imperious manner, and so manifests both his own and also the king’s stoutness against God.

V. 10. {And Elijah answered and said to the captain of fifty, If I be a man of God} The prophet takes the word out of the captain’s mouth, and thereby convinces him of his impiety.

{then let fire come down} Fire is one of the terriblest creatures: With it Sodom and Gomorrah were destroyed, Gen. 19. 24. With it the whole world shall be consumed, 2 Pet. 3. 7. To it the torment of hell is resembled, Mark 9. 43. It was by an extraordinary spirit that a man of God should by prayer draw such a judgment upon men. See Luk. 9. 44. Rev. 11. 5. Lev. 10. 2. Num. 16. 35.

{from heaven} The lowest heaven is here meant, namely, the air. Coming from the air it came from above, and so from God, Job 1. 16. 1 King. 18. 38.

{and consume thee and thy fifty} So Numb. 11. 1. It much aggravated the judgment that none of the company were spared.

{And there came down fire, &c.} The judgment was every way answerable to the prayer of the prophet. This shows the efficacy of prayer, Jam. 5. 17. And this was Elijah’s ninth miracle. See 1 King. 17. 1.

V. 11. {Again also he sent unto him another captain of fifty, with his fifty} Ahaziah was nothing moved with the former judgment, though it were a very terrible one. What can work upon an obdurate heart? He lay on his deathbed, yet he neither feared God, nor cared for the life of his subjects, but exposed one company after another to fearful judgments.

{and he answered and said unto him, &c.} The second captain shows himself as impudent and obstinate as the former. Yea, his fault is herein the greater, in that he would not be warned by the former judgment.

{O man of God, thus hath the king said} See v. 9.

{Come down quickly} This word quickly is added over and above the former, implying that he would admit no delay. His obstinacy herein appears to be the greater.

V. 12. {And Elijah answered, &c.} See v. 10. The judgment on this captain with his fifty was as great as that on the other. Like sins pull down like judgments. This was Elijah’s tenth miracle. See 1 King. 17. 1.

V. 13. {And he sent again, &c.} This he did as it were in despite of God. Increase of judgments make some men’s hearts harder.

{and the third captain of fifty went up, and came and fell on his knees} Heb. bowed. In a most humble manner, but with civil reverence, he implores pity.

{before Elijah} Had this been divine worship, surely so holy a prophet as Elijah would no more have suffered it than Peter did, Acts 10. 25, 26. Or the angel, Rev. 19. 10. & 22. 9.

{and besought him} Herein this third captain dealt prudently and piously; yet he failed in that he did not press the former judgments upon his master the king, so as to have restrained him from sending a third time. But he thought he might by humble supplication prevail more with the prophet than by any admonition or advice with the king.

{and said unto him, O man of God} He otherwise uses this title than the other captains did, humbly acknowledging him to be sent of God, and in reverence styling him man of God.

{I pray thee} Here he shows the humility of his mind and the earnestness of his desire.

{let my life, and the life of these fifty thy servants} In respect to the prophet and his holy calling he accounts himself and his soldiers to be his servants.

{be precious in thy sight} That you suffer them not as vile things to be cast away, but rather let them be preserved.

V. 14. {Behold, there came fire, &c.} See v. 10, 12. He expresses the judgments as matters remarkable, acknowledging that the prophet had power so to deal with him and his.

{therefore let my life, &c.} See v. 13.

V. 15. {And the Angel of the Lord said unto Elijah} See v. 3.

{Go down with him, be not afraid of him} God encourages his prophet by his wonders and word against all fear. So Jer. 1. 17. Ezek. 2. 6.

{And he arose} Being assured of God’s protection he makes no delay.

{and went down with him unto the king} They that trust in God fear not the face of an angry king.

V. 16. {And he said unto him} The prophet said to the king.

{Thus saith the Lord} See 1 King. 12. 24. The prophet premises as for his own warrant, so to daunt the king the more.

{For as much as thou hast sent messengers, &c.} The very same message that he delivered to the king’s messengers v. 3, 4. he faithfully and boldly delivers to the king’s face, though it were to the king a most terrible message.

{shalt surely die} Heb. dying thou shalt dye. Though the king enraged by this message at the first thought to slay the prophet, yet now the prophet is before him he neither speaks nor does anything against him. God can turn the stoutest stomachs as he pleases, Prov. 16. 1.

V. 17. {So he died} Doubtless he was so affrighted with the prophet’s words as it hastened his death.

{according to the word of the Lord which Elijah had spoken} v. 6. See 1 King. 13. 5.

{and Jehoram reigned in his stead} Jehoram was the son of Ahab, ch. 3. 1. and brother to Ahaziah, who had no son.

{in the second year of Jehoram the son of Jehoshaphat king of Judah} The parentage of this latter Jehoram is set down to distinguish him from the former Jehoram, son of Ahab. For both the kings, of Israel, and of Judah, reigning together, were of the same name. Jehoram son of Jehoshaphat was made viceroy over Judah in his father’s stead, when he went out to war with Ahab, 1 King. 22. 2. This was the eighteenth year of Jehoshaphat’s reign. And though Jehoshaphat lived some years after Ahaziah’s death, yet Jehoram successor to Ahaziah is said to begin his reign in the second year of Jehoshaphat’s son. See ch. 3. 1. & 1 King. 22. 42, 51.

V. 18. {Now the rest of the acts of Ahaziah, &c.} See 1 King. 22. 39.

CHAPTER 2

Ver. 1. {And it came to pass when the Lord would take up Elijah} When the time was come that the Lord had appointed for that purpose, and which he had revealed to Elijah, and other prophets, v. 3. Of taking up Elijah see v. 11.

{into heaven} Namely, into the highest heavens, where glorious angels and glorified saints are.

{by a whirlwind} See on v. 11.

{that Elijah went with Elisha} For Elisha followed him as an attendant, 1 King. 19. 21.

{from Gilgal} Gilgal signifies a rolling or a removing. The reason of the name is rendered Josh. 5. because there, by circumcising those who were not circumcised in the wilderness their reproach was rolled or taken away. Gilgal was a famous place. There the Israelites first camped when they came out of the wilderness through Jordan; There they were circumcised, and there celebrated their first Passover in Canaan, & manna there first ceased; There was the ark first settled; There the camp of the Israelites continued so long as the wars of Canaan lasted, Josh. 4. 9. & 5. 9, 10. & 9. 6. & 14. 6. There Saul was made king; There sacrifices were offered up; There Agag was hewed in pieces, 1 Sam. 11. 14, 15. & 10. 8. & 15. 21, 33. There David was received again to his kingdom, 2 Sam. 19. 15, 40. There was a college of prophets, about providing for whom two great miracles were wrought, ch. 4. 38, &c. It became afterwards a place of great wickedness, Hos. 9. 15. Amos 4. 4. Elijah now went thither to visit that college of prophets, as Samuel had done before, 1 Sam. 7. 16. See on Hos. 4. 15.

V. 2. {And Elijah said unto Elisha, Tarry here, I pray thee} Elijah might move Elisha to tarry behind, lest with the sight of his departing from him he should be overmuch grieved, or lest he should divulge abroad what he should see; Mat. 17. 9. Or to try whether he would leave him or no, or to stir up in him a more earnest desire and diligent care of following him, as Luk. 24. 28. that he might be a witness of what was done.

{for the Lord hath sent me to Bethel} Of Bethel see 1 King. 12. 29. In Bethel also was a college of prophets, v. 3. Indeed at the division of the tribes in this city one of the golden calves was set up to be worshipped: but it had been won by Abijam before this, 2 Chron. 13. 19. and might thereupon now belong to Judah. Or if the king of Israel held it; yet though he and his people were idolaters, they might suffer prophets of the Lord to have a society there. This society Elijah went to visit before his departure, that he might establish them in the faith; His mind being herein like to Peter’s, 2 Pet. 1. 14, 15.

{And Elisha said unto him, As the Lord liveth} See 1 King. 1. 29. He uses this oath the more to manifest his settled resolution to cleave to his master so long as he was on earth.

{and as thy soul liveth, I will not leave thee} This is added as a further asseveration, the rather because it was sensibly evident that his soul lived. See 1 Sam. 20. 3. & 25. 26. Herein Elisha showed his grateful faithfulness to his master.

{So they went down to Bethel} See more of Bethel on Hos. 10. 15.

V. 3. {And the sons of the Prophets that were at Bethel} See 1 King. 18. 4.

{came forth to Elisha, and said unto him} This they might do in Elijah’s absence.

{Knowest thou that the Lord will take away thy master} The Lord had beforehand made known how he meant to take away Elijah.

{from thy head} From being over you as an instructor and governor. The chiefer and elder prophets in their colleges sat as doctors, in high seats, over the heads of their disciples, Neh. 8. 5. who sat at their feet, Acts 22. 3.

{to day} The very time of Elijah’s assumption was known.

{And he said, Yea, I know it} Elisha also was beforehand informed of his master’s departure.

{hold you your peace} This is a secret check, q.d. I need not be instructed by you herein; therefore trouble me not with any discourse thereabout. He feared lest he should be too long detained by them. Some apply this to the sons of the prophets, and thus translate it, they held their peace.

V. 4. {And Elijah said unto Elisha, Tarry here, &c.} Elijah being to go unto another place, yet makes a further trial of Elisha, whether he might be moved to leave him, or no.

{for the Lord hath sent me to Jericho} Jericho was in the tribe of Benjamin, Josh. 18. 21. See on Josh. 6. 26. 1 King. 16. 34. Here also were prophets trained up, as in Gilgal, and Bethel: All these societies Elijah visited before his death.

{And he said, As the Lord liveth, &c.} See v. 2.

V. 5. {And the sons of the Prophets, &c.} See v. 3.

V. 6. {And Elijah said unto him, Tarry, &c.} Elijah makes the same motion a third time, yet further to try his servant’s constancy. Thus Christ thrice tried Peter’s love, Joh. 21. 15, 16, 17.

{for the Lord hath sent me to Jordan} This fourth place was near about that place where Moses was showed all the land of Canaan, Deut. 34. 1.

{And he said, As the Lord liveth, &c.} See v. 2.

{And they two went on} Elijah perceiving Elisha’s unalterable resolution, tries him no further, but suffers him to go along with him.

V. 7. {And fifty men of the sons of the Prophets} The number of the young prophets was not small; for there being fifty at the least in one college, how many were there in all the societies!

{went and stood to view} Heb. in sight, or over against. Namely, in sight of that place where Elijah was to be taken up.

{afar off} For they dared not approach too near. This was thus ordered by the divine providence, that there might be many witnesses of the truth of the assumption of Elijah. Thus was Christ taken up while many beheld it. Acts 1. 9.

{and they two stood by Jordan} i.e. Elijah and Elisha stood ready to pass over Jordan so soon as way should be made.

V. 8. {And Elijah took his mantle} This was that upper garment which he used to wear, and whereby he was known, ch. 1. 8. and with which he covered his face, 1 King. 19. 13.

{and wrapped it together} That he might the more freely use it.

{and smote the waters} A means was used, to show that that great work was done not casually, but by the prophet’s ministry: And so unlikely a means was used, to show that a divine power accompanied the means. So Exod. 14. 21.

{and they were divided hither and thither} Some one way, some another. As Exod. 14. 21, 22. & Josh. 3. 16.

{so that they two went over on dry ground} This miracle was as great as the dividing of Jordan, Josh. 3. 17. And it was Elijah’s eleventh miracle. See 1 King. 17. 1.

V. 9. {And it came to pass when they were gone over} They had now no other place to go to, but were near the place where Elijah should be taken up: hereupon the motion following is made.

{that Elijah said unto Elisha, Ask what} This offer Elijah made by divine instinct. It is somewhat like that which God made to Solomon, 1 King. 3. 5. Yea, and like that which Christ made to his disciples, Joh. 16. 23.

{I shall do for thee} This he says not as having power in himself to do whatsoever should be required of him, but only as God’s instrument and minister, by whom God wrought what he wrought. So Acts 8. 17. Or he may intend no more under that phrase than what he should crave of God for him.

{before I be taken away from thee} The help which God’s servants do us by prayer, or otherwise, must be sought of them while they live.

{And Elisha said, I pray thee} He could not but thankfully accept so gracious a motion, and therefore readily and humbly asked as follows.

{let a double portion of thy spirit} Heb. a mouth (or a portion) of two in thy spirit. This phrase is oft used for a double portion or two parts, Deut. 21. 17. Zech. 13. 8. Elisha, being to succeed his master and be head of the prophets, desired that, as the firstborn had a double portion above his brethren, he might have a double portion above the other prophets. If we read it thus, the double portion of thy spirit, it will imply no more than such a portion of the spirit as Elijah had. And if the phrase be taken for the doubling of Elijah’s gifts on him, then it implies a holy, earnest, unsatisfied desire of promoting God’s glory, and doing good to God’s people, even above his master that excelled therein. Such a desire is warranted 1 Cor. 12. 31. & 14. 12. Such was the desire of David’s servants in relation to David and Solomon, 1 Kings 1. 37, 47. They who apply it to the miracles of the one or the other, and affirm that Elisha wrought double the miracles that Elijah did, mistake the mark. For if there had been registered but eight miracles of Elijah and sixteen of Elisha, it would not follow that Elisha doubled Elijah’s miracles, seeing Elijah might do many more than are registered, as John 20. 30. But there are at least twelve miracles of Elijah’s recorded, and but twenty of Elisha’s. See 1 King. 17. 1. & v. 14.

{be upon me} Be by God conferred on me, and abide in me, to enable me to do what I shall be called unto.

V. 10. {And he said, Thou hast asked an hard thing} Heb. Thou hast done hard in asking. He means it was a very rare and difficult thing which Elisha had required, and such a one as none but God can do. See Dan. 2. 11.

{nevertheless if thou see me when I am taken from thee} This Elijah adds as a sign to assure Elisha his desire should be granted. Hereby therefore Elisha’s desire is justified: for if it had not been lawful his master would have reproved him for it, as Christ reproved two of his disciples and their mother for making a request above that which was meet for them to have, Luk. 9. 46, 47. Mar. 10. 37, 38.

{it shall be so unto thee} This he spoke by a prophetical spirit, whereby he was assured that God would grant to Elisha such a spirit as he desired.

{but if not, it shall not be so} This is added to make Elisha more heedful in observing the manner of Elijah’s departure, that he might be an eyewitness thereof, as the men of Galilee were of Christ’s ascension. Acts 1. 10, 11.

V. 11. {And it came to pass, as they still went on and talked} Heb. went going and talking] This phrase implies continuance in what they did. It is probable that Elijah informed Elisha of such matters as should fall out in Israel after his departure, as Christ a little before his ascension spoke to his apostles, of the things pertaining to the kingdom of God, Acts 1. 3.

{that behold} A most remarkable matter follows.

{there appeared a chariot of fire, and horses of fire} This was a fiery apparition in shape like horses drawing a chariot; as ch. 6. 17. A chariot is a fit means to carry a man from place to place, and horses use to draw chariots; therefore God’s angels that carried up Elijah appeared in such a form. They appeared in fire, for the greater brightness and glory; but it was such a fire as consumed him not, like that which appeared to Moses in the bush, Exod. 3. 2. Fire fitly answered the heroic spirit of Elijah, who was inflamed with a holy zeal. Chariots and horses set forth the ready and speedy ministry of angels, Psal. 68. 17. and fire sets forth their zeal, Psal. 104. 4.

{and parted them both asunder} The nearest and dearest in this world cannot always enjoy a mutual communion, but must be parted asunder, as Elijah and Elisha here were.

{and Elijah went up} Though there were a chariot and horses, together with a whirlwind to carry him up, yet most willingly did he go with them; He went up.

{by a whirlwind} A whirlwind is a strong turning wind, which with violence gathers things into it, and carries them up. This carried up the horses and chariot with Elijah in it, and that with some seeming violence, at least with speed.

{into heaven} By heaven is here meant that which is called the third heaven, 2 Cor. 12. 2. that heavenly paradise where the souls of saints departed are, where Christ in his human nature is, Acts 1. 11. and where all believers after the general resurrection shall be with Christ their head in everlasting glory. To this glorious heaven was Elijah now carried in his soul and body both, so as that, like Enoch, Heb. 11. 5. he never died. He was changed in a moment; His corruptible putting on incorruption, and his mortal putting on immortality, 1 Cor. 15. 51, 52, 53. This rapture of Elijah was a type of Christ’s ascension, Mar. 16. 19. It also gives evidence, as of the resurrection of our bodies in general, so more particularly of the last rapture of such as shall be living on earth when Christ comes to judgment, 1 Thes. 4. 17. This rapture was an effect of Elijah’s faith, and in that respect may be accounted his twelfth miracle. See 1 King. 17. 1. See Rev. 11. 12.

V. 12. {And Elisha saw it} He was careful in observing that sign which his master had hinted, v. 10.

{and he cried} He earnestly prayed to have the promise of his master accomplished. In this sense is the word crying oft used, as Exod. 14. 15. 1 King. 22. 32.

{My father, my father} This word father is a title of excellency and superiority, yea also of entire affection and special respect. See ch. 5. 13. Elisha uses it here to testify his high esteem of Elijah, and his confidence to obtain what he asked. He doubles the phrase in testimony of his true and hearty acknowledgment. So ch. 13. 14. Of doubling words see 1 King. 8. 13.

{the chariot of Israel and the horsemen thereof} He so styles Elijah, both in allusion to the present manner of his triumphant rapture by chariot and horses into heaven, and also in relation to his former course of life, wherein by his prayer, his care to bring men unto the Lord, and other good endeavors he had been a better defense to Israel than chariots and horsemen could be. In this latter respect a king of Israel so styles Elisha, ch. 13. 14.

{and he saw him no more} For he was taken out of his sight, and retained in heaven; as Acts 1. 9. Indeed once after this did Elijah with Moses appear on earth, Matt. 17. 3. but that was after Elisha’s days, so as he saw him not.

{and he took hold of his own clothes} This particle own is expressed, to show that they were not the clothes of Elijah. All his clothes except his mantle, v. 13. were consumed before he entered into heaven, where there is no need of clothes.

{and rent them in two pieces} An ancient and usual expression of grief and astonishment, Gen. 37. 29, 34. See 1 King. 21. 27.

V. 13. {He took up also the mantle of Elijah} This he took up to keep it in memory of his master. By it also he wrought a miracle, v. 14. See on 1 King. 19. 13.

{that fell from him} This was to give a visible evidence that there is no use of clothing in heaven, & to show that he was to be no longer a prophet on earth, but that Elisha was to succeed him, and had this left him as a sign of Elijah’s spirit in him. And it is probable that Elisha wore this mantle.

{and went back} Namely to the places whence he with his master had come before.

{and stood by the bank} Heb. lip. For the banks of a river are as the lips to the mouth, which keep in the moisture.

{of Jordan} This was the last place from which Elisha with his master had come: and he must pass over this river before he could go to the other places where the colleges of prophets were.

V. 14. {And he took the mantle of Elijah that fell from him} This was the instrument his master had used before, v. 8. therefore he again uses the same.

{and smote the waters} In imitation of his master; and so to try whether his desire of having Elijah’s spirit were granted or no.

{and said, Where is the Lord God of Elijah?} That God which wrought wonders by Elijah. This he says to show his desire that God would now work by him, as he had before wrought by Elijah. These therefore are not words of diffidence, but of fervent prayer, and of earnest desire to have an experimental proof of his master’s promise, yea, and of his own faith therein.

{And when he also} As well as his master, v. 8.

{had smitten the waters} With his master’s mantle.

{they parted hither and thither} See v. 8. This is the first miracle that Elisha wrought: Sundry others are mentioned hereafter, in all about twenty. See v. 22. 24. & 3. 20. & 4. 6, 17, 36, 41, 44. & 5. 14, 27. & 6. 6, 10, 13, 17, 18, 20. & 7. 6, 18. & 13. 21.

{and Elisha went over} That evidence which he had of God’s power in dividing the waters made him confident that he might safely go through Jordan on dry land.

V. 15. {And when the sons of the Prophets} See v. 3.

{which were to view at Jericho, saw him} v. 7. Jericho was not far from Jordan, so as they might soon see what was done. Besides, they knew that Elisha had gone over with his master, and therefore seeing him on this side, they must needs know that he came through Jordan.

{they said, The spirit of Elijah} Not that Elijah was the author or giver of that spirit; but that such power of God’s Spirit as was manifested in and by the ministry of Elijah, was now in Elisha. Like miracles argue a like spirit.

{doth rest on Elisha} Is bestowed on him, and does abide in him.

{And they came to meet him} To congratulate the gift bestowed upon him, and to accept him for their master.

{and bowed themselves to the ground before him} This they did in a civil manner, to evidence their acknowledging him to be their father and master. See ch. 4. 37. If it were divine, then was this worship performed to God, as 1 Cor. 14. 25.

V. 16. {And they said unto him} Hereby also they acknowledged his authority over them, in that they would not do what they thought meet to be done without leave from him.

{Behold now, there be with thy servants} This title is an express note of subjection to him.

{fifty strong men} Heb. sons of strength. Not so much for war and to oppose enemies as for labor, travel and endurance.

{let them go, we pray thee, and seek} They thought Elijah might be carried from place to place, as 1 King. 18. 12.

{thy master} This has reference to that relation that was betwixt Elijah and Elisha. Or they might think he was yet living on earth, and still retained the dignity which formerly he had.

{lest peradventure the Spirit of the Lord hath taken him up} See 1 King. 18. 12.

{and cast him upon some mountain} Heb. one of the mountains. Mountains were least inhabited, and were desolate places; so as without sending to seek him there, there would be none to bring word whether he were there or no.

{or into some valley} This also is to be taken of a desolate place.

{And he said, Ye shall not send} He knew that Elijah’s body and soul being both in heaven, all their labor in seeking him would be in vain.

V. 17. {And when they urged him} They were so importunate as they would take no nay.

{till he was ashamed} Either that himself should seem inexorable, or that they without cause should be so importunate.

{he said, Send} He yielded to them, that they might by experience see their error, and be more fully assured of Elijah’s ascent into heaven. On such grounds did John send his disciples unto Jesus, to know whether he were he that should come. Yea, further he yielded to them, that he might not seem careless of his master’s good, or ambitious of his place.

V. 18. {And when they came again to him} After they had discerned their error, and found their labor to be in vain, they returned to him. This is spoken of the fifty men sent.

{for he tarried at Jericho} Till the fifty men returned, that so finding their labor lost, he might have the more evidence to convince and upbraid their folly, as he does in the words following.

{he said unto them, Did I not say unto you, Go not} See the like Luk. 24. 5.

V. 19. {And the men of the city} The inhabitants of Jericho are here meant.

{said unto Elisha} This they did, either to try whether he had such a spirit as Elijah had, or in confidence that Elisha could do what he did.

{Behold I pray thee} See v. 11.

{the situation of this city is pleasant} The air good, the pastures fair, and the place every way delightsome for habitation.

{as my lord seeth} They speak as a body or society, in the singular number, and give him a title of authority over them, my lord, and withal make him a witness of the truth of that they said; all, the more to move him to grant their desire.

{but the water is naught} Or, unwholesome. See Numb. 13. 20. The waters were not so by nature, nor in former times, when Israel came first into those countries; but by a special judgment, and that (as it is probable) upon Hiel’s presumptuous sin in building Jericho, 1 King. 16. 34. For God can, and oft does, turn a fruitfull land into barrennesse for the wickednesse of them that dwel therein. Psal. 107. 34. and make the rain of a land powder and dust, Deut. 28. 24. See on Josh. 16. 1.

{and the ground barren} Heb. causing to miscarry. That ground is said to miscarry whose fruit grows not to maturity, or is noxious, so as many perish thereon. That which was before said of the unwholesomeness of the waters may also be applied to the barrenness of the earth.

V. 20. {And he said} Elisha was ready to exercise the power of that spirit which God had given him.

{Bring me} He used them as ministers to prepare the means he intended to use, that so they might the better discern the truth of the miracle, being eyewitnesses thereof. So did Christ, Joh. 2. 7.

{a new cruse} He would have it new, that it might be manifest there was not anything before in the cruse that might have any virtue to effect such a work.

{and put salt therein} This may seem a most unlikely means. For salt of itself rather causes barrenness than fruitfulness. See Judg. 9. 45.

{And they brought it unto him} This shows both their readiness to do what they could for redressing the evil they complained of, and also their faith in that power which God had given to Elisha.

V. 21. {And he went forth unto the spring of the waters} Herein he showed his wisdom, in cleansing the springhead; for so the streams also would become wholesome.

{and cast the salt in there} Being by God’s Spirit directed to use this means, though unlikely, yet in faith he uses it.

{and said, Thus saith the Lord} He would not arrogate to himself the power of healing water and land, but ascribes it to the Lord.

{I have healed these waters} God makes the means effectual which he directs his servants to use.

{there shall not be from thence any more death, or barren land} The waters and land were made useful, not only for the present, but also for the future. This word death implies that the waters were not only bitter but poisonous; and the land destructive to the fruits thereof.

V. 22. {So the waters were healed unto this day} This day has reference to the time when this history was written, which was many years after this fact. See 1 King. 9. 13.

{according to the saying of Elisha which he spake} This shows this miracle was wrought by the ministry of Elisha. It is his second miracle. See v. 14.

V. 23. {And he went up from thence unto Bethel} Here was a college of prophets, v. 2. to which he went, 1. to visit it, 2. to assume his government there, 3. to settle orders.

{and as he was going up by the way} Not doing aught to provoke any.

{there came forth little children out of the city} These questionless were the children of idolaters that lived in Bethel, where one of the calves was set up, 1 King. 12. 29.

{and mocked him} This they did in regard not only of his profession, who acknowledged himself a worshipper of the Lord, but also of his function, being a prophet of the Lord, yea further, of that extraordinary spirit wherewith God had endowed him, which was made famous throughout all Israel. The apostle accounts such mocking persecution. Compare Gen. 21. 9. with Gal. 4. 29. For such a sin Ishmael was cast out of Abraham’s family, Gen. 21. 18. and Cham cursed by his father, Gen. 9. 25.

{and said unto him} The particular wherein they mocked him is here intended.

{Go up} This is the same word that is used v. 11. of Elijah’s going up into heaven. It properly signifies to ascend. Now as Elijah ascended, they say to him that had the spirit of Elijah, ascend you. It is a kind of blasphemous scoff, whereby they make a scorn of that wonderful work of God, as if it had been a mere illusion; and withal scoff at the spirit which Elisha had, as if he looked for the like translation: but they think it an impossibility, q.d. Go up you, if you can, into heaven, as your master pretended to do.

{thou bald head} The most pious, prudent and every way excellent and profitable men may be baldheaded: but the wicked are ready to take occasion of mocking where there is no just cause.

{go up thou bald head} They repeat their scoff, the more to vex the prophet. Repetitions of evils are great aggravations.

V. 24. {And he turned back} In detestation of such impiety.

{and looked on them} As with the eyes of his body, so with a prophetical spirit; to show that what he did he did advisedly, and well considered both the persons and the cause.

{and cursed them} He prayed to God to execute a just judgment upon them, and by his prophetical spirit declared that God would do so.

{in the name of the Lord} By divine instinct, and by commission from the Lord; not out of a revengeful mind in his own cause, but to the glory of God, and withal, calling upon him. See 2 Chron. 14. 11. The contempt of his sacred ministry thus stirred up his spirit. The sin was great in itself, but greater in regard of the person against whom it was committed, Numb. 12. and in regard of the occasion, which was only a natural infirmity or defect; but most of all as it had relation to that extraordinary work of God, v. 11. Though Elisha herein imitated his master who called for fire upon impious persons, ch. 1. 10. yet is not this for our imitation; for both the one and the other did what they did by an extraordinary spirit. See Luk. 9. 55.

{and there came forth} This was directly ordered by divine providence, as that which is noted 1 King. 13. 24.

{two she bears out of the wood} As lions abounded in those countries, so likewise did bears, 1 Sam. 17. 37. These used to lie in wait to catch a prey, Lam. 3. 10. And she-bears were the most fierce, 2 Sam. 17. 8. Prov. 17. 12. Hos. 13. 8. God therefore uses such here.

{and tare forty and two children of them} Such as had learned to scoff at a prophet, deserved justly to be punished. Their childhood exempted them not from punishment, because it restrained them not from sin. The number of two and forty shows that many were gathered together to practice this impiety; And it may be they were put on thereto by their idolatrous parents; and so the parents were justly punished by the loss of their children. This coming forth of the bears and destroying the children upon Elisha’s cursing them was miraculous, and his third miracle. See v. 14.

V. 25. {And he went from thence} Neither the parents of those children nor any other of the idolaters there living dared attempt any revenge against Elisha. For this sudden destruction much affrighted them, as Exod. 12. 29, &c. Besides, the hearts of all men are in God’s hand, to restrain them as it pleases him. See ch. 16. 1.

{to mount Carmel} See 1 King. 18. 19. This was a place whither Elijah had oft recourse, 1 King. 18. 42. & it may be had had a habitation there, and therefore Elisha went thither. Or being a retired place, he might give notice to the children of the prophets to come to him thither, that there he might more freely and securely confer with them.

{and from thence he returned to Samaria} Elijah was at Samaria when he declared to Ahaziah his death, ch. 1. 2. 15. and questionless Elisha was with him, and in that respect he is said to return thither. It being a populous city, Elisha had opportunity of doing more good there.

CHAPTER 3

Ver. 1. {Now Jehoram the son of Ahab} Ahaziah was the eldest son of Ahab and succeeded his father immediately; but died without children, and left this Jehoram his brother to succeed him.

{began to reign} Heb. reigned.

{over Israel in Samaria} See 1 King. 16. 29.

{the eighteenth year of Jehoshaphat King of Judah} Jehoram the son of Jehoshaphat was then viceroy: whence it is said, ch. 1. 17. that this Jehoram reigned in the second yeer of the other Jehoram King of Judah. When Jehoshaphat went with Ahab to fight against the Syrians 1 King. 22. 2, &c. he left Jehoram his son to govern the kingdom; but at his return he resumed the scepter, and so is here styled king of Judah. It is certain that Jehoram was a most wicked man, 2 Chron. 21. 6, &c. but whether Jehoshaphat took the power again into his hand upon his son’s ill government, or no, is uncertain. It is most probable that being so able to rule as he was, he substituted him to reign only during his absence.

{and reigned twelve years} From the death of his brother, ch. 1. 17. to his own, ch. 8. 24.

V. 2. {And he wrought evil} See v. 3. & ch. 6. 31. & 9. 22.

{in the sight of the Lord} See 1 King. 21. 20.

{but not like his father} i.e. Ahab, who was the worst of kings, 1 King. 16. 33. and sold himself to do wickedly, 1 Kings 21. 25.

{and like his mother} Jezebel. See ch. 9. 22. 1 King. 16. 31.

{for he put away the image of Baal} Heb. statue. Either there was some eminent statue of Baal made by Ahab, as Dan. 3. 1. or here the singular number is put synecdochically for the plural; all, whatsoever, statues of Baal Jehoram demolished. Of Ahab’s worshipping Baal see 1 King. 16. 31. Baal was preferred before the Lord, but Elijah brought the people to see their gross error, 1 King. 18. 39. Yet both king and people it seems had returned to that detestable idolatry again, as the dog to his vomit, and sow to the mire, 2 Pet. 2. 22. Jehoram therefore put away the image of Baal.

{that his father had made} There was great need of a reformation, seeing those idols which his father had made still continued.

V. 3. {Nevertheless he cleaved unto the sins of Jeroboam, &c.} See 1 King. 16. 19. They who are zealous in reforming some things, may retain other abominations: which makes them odious in God’s sight, and takes away the glory of their partial reformation. See ch. 10. 28, 29, 31. These two phrases, cleaved to, and departed not from, imply a firm resolution and an obstinate persisting.

V. 4. {And Mesha King of Moab} Mesha is an ancient Hebrew name, and signifies salvation. It was given to a city, Gen. 10. 30. to one of the sons of Caleb, 1 Chr. 2. 42. and Shaharaim of the tribe of Benjamin begat a son in the country of Moab, and called him Mesha, 1 Chr. 8. 8, 9; And it may be thence the Moabites had the name.

{was a sheep-master} A possessor of many sheep. His country abounded with that kind of cattle, Isa. 16. 1.

{and rendered} By way of tribute every year.

{unto the King of Israel} After the revolt of the ten tribes the kings of Israel held that jurisdiction over Moab which David had got, 2 Sam. 8. 2. For Moab was on the other side Jordan, and coasted upon the kingdom of Israel, Numb. 21. 13. See ch. 1. 1.

{an hundred thousand lambs} Under this word lambs are comprised their dams also; so as he sent sheep, young and old.

{and an hundred thousand rams} These were also young and old.

{with the wool} When their wool was best grown, and before they were shorn. This was the best time, and then they were most worth.

V. 5. {But it came to pass when Ahab was dead} Ahab was a valiant man, and had great armies, and so kept under those whom he found subdued by his predecessors.

{that the King of Moab rebelled against the King of Israel} See ch. 1. 1. Ahaziah having bruised his body with a fall anon after he came to the crown, ch. 1. 2. could not well manage the affairs of his kingdom; and it may be the Moabites took an occasion from thence to rebel. But Ahaziah was worse than his father Ahab: for he did not only worship Baal in Israel, 1 King. 22. 53. but also sent to Baal-zebub the god of Ekron. God therefore left him: And this was the most proper cause of Moab’s rebellion.

V. 6. {And King Jehoram went out of Samaria} He went out of the city, where his palace was, into the country, hither and thither throughout all his tribes to raise soldiers, that he might repair the damage his brother had suffered.

{the same time} Heb. in that day. Moab began to rebel in Ahaziah’s time; but so soon as Jehoram came to the crown, which was in that very year, he sought to reduce them.

{and numbered all Israel} All that were fit for war. Of these he took a view, as 2 Sam. 24. 1. or he mustered them.

V. 7. {And he went and sent to Jehoshaphat King of Judah} Jehoshaphat was by marriage Jehoram’s uncle, ch. 8. 18. by reason of which affinity there was the greater friendship betwixt them. This moved the one to send to the other for aid in time of need.

{saying, the king of Moab hath rebelled against me} This was a just cause of sending to Jehoshaphat for aid. For Moab was a common enemy both to Israel and Judah, and had before this joined with Ammon and Edom against Jehoshaphat. See 2 Chr. 20. 1. 35.

{wilt thou go with me against Moab to battle?} This is the sum of that ambassage which Jehoram sent to Jehoshaphat.

{and he said, I will go up} This was the sum of Jehoshaphat’s answer. And it may seem strange that he should so readily yield to the king of Israel, having before been reproved from the Lord for joining with Ahab his father, 2 Chr. 19. 2. and also punished by the Lord for joining with Ahaziah his brother, 2 Chr. 20. 35, 36, 37. But certainly he conceived Jehoram better than either his father or his brother, seeing he had put away the image of Baal, v. 2. and so given some hope that he might proceed to a further reformation.

{I am as thou art, &c.} See 1 King. 22. 4.

V. 8. {And he said, Which way shall we go up?} This question Jehoram propounds to Jehoshaphat after they were met together with their armies, being ready to be ordered by his advice.

{And he answered, The way through the wilderness of Edom} It appears v. 6. that Jehoram had procured the king of Edom to take part with him, and in that respect, this advice is the rather given: for they had thereby assurance that they might safely go through the land of Edom, and so unexpectedly set upon the Moabites.

V. 9. {So the king of Israel went, and the king of Judah} Jehoram having made himself strong with the aid of two other kingdoms besides his own, went on confidently against the enemy.

{and the king of Edom} He was only a deputy there, 1 King. 22. 47. but is called king, because he was supreme governor in Edom under the king of Judah.

{and they fetched a compass} About the wilderness of Edom. They went not the direct way to Moab. See v. 8.

{of seven days journey} By that which follows it appears that they were all these days without water.

{and there was no water for the host} Some lay the blame on the commanders, that led the army through a wilderness; but it was their sin that brought such a heavy judgment on them. And in particular, God would hereby discover to Jehoshaphat his sin, in taking part with such kings without consulting with the Lord.

{and for the cattle that followed them} Heb. at their feet. Under the word cattle are comprised the horses on which they rode, and all manner of beasts which being provided for their food were driven after the army. This much aggravates the judgment.

V. 10. {And the king of Israel said} This king having persuaded the other kings to go along with him, he it was especially that brought so great an army into so great a distress.

{Alas} A word of much grief, fear and astonishment, Numb. 12. 11. Josh. 7. 7. Judg. 11. 35. Joel 1. 15.

{that the Lord hath called} He impiously lays the blame of their distress upon the Lord, as ch. 6. 33. See v. 9.

{these three kings together} This he adds as a further aggravation of the judgment; that not he alone was in danger, but two other, and those not private persons, but kings, on whom many depended; Three kings with their armies. Hereby he impeaches the divine providence, as if the Lord had purposely sought the ruin of three kingdoms.

{to deliver them into the hand of Moab} For through want of water the armies were so enfeebled as they could neither go on in their intended course, nor return home again; so as they must needs be made a prey to the king of Moab.

V. 11. {But Jehoshaphat said} Though this pious king much failed in joining with these wicked ones, yet by this judgment he is now made wiser.

{Is there not here a Prophet of the Lord} This was his prudence in this great strait, to seek advice from a prophet of the Lord: but herein he condemns his former neglect, as 1 King. 22. 7.

{that we may enquire of the Lord by him} This was the end of his asking for a prophet. He knew that the Lord made known his mind to his people by his prophets, Amos 3. 7.

{And one of the king of Israels servants answered and said} It seems some also of the king’s court were well acquainted with the courses of the prophets, 1 King. 18. 7, 12.

{Here is Elisha the son of Shaphat} See 1 King. 19. 16. Elisha either followed the army, or was in some place near it, which this man was privy to: else he could not say, Here is Elisha.

{which poured water on the hands of Elijah} This being an ordinary service which servants used to perform to them on whom they attended, it implies that Elisha ministered unto Elijah as his household servant. Therefore was he called Elisha’s master, ch. 2. 3.

V. 12. {And Jehoshaphat said, The word of the Lord is with him} Jehoshaphat supposed that Elijah being taken away, this his servant succeeded him in his prophetical function, and had his spirit, as ch. 1. 16. 1 King. 18. 18. & 21. 29. And it is probable that he also had heard of some of Elisha’s famous acts.

{So the king of Israel and Jehoshaphat, and the king of Edom} Kings in their distress can go to the Lord’s prophets. See ch. 5. 9.

{went down to him} They did not send for him, but went themselves to him. A note of great reverence.

V. 13. {And Elisha said unto the king of Israel} The king of Israel was generalissimo, and he who had gathered the rest together, and against whom the Lord had the greatest quarrel, therefore the prophet first directs his speech to him.

{What have I to do with thee?} Heb. what to thee and me? So Joh. 2. 4. q.d. You are an idolater, and I a prophet of the Lord; how is it therefore that you come to me? or how can you think that the Lord should answer you by me? This savors of the spirit of Elijah.

{Get thee to the prophets of thy father, and to the prophets of thy mother} Of these see 1 King. 18. 19. It may be those idolatrous prophets also followed the camp. However they were still tolerated in Israel. Hereupon Elisha upbraids unto the king his toleration of such prophets as could give him no safe counsel.

{And the king of Israel said unto him} He could not justify himself in that matter, and therefore again pleads his present distress.

{Nay} Upbraid not, I pray you, this my fault.

{for the Lord hath called these three kings together} Here he pleads favor, if not for himself alone, yet for the two other kings joined with him. And he acknowledges the judgment to be of the Lord, that the prophet might be moved to seek help & mercy from the Lord. Thus this phrase is somewhat otherwise to be taken than it was v. 10.

{to deliver them into the hand of Moab} His guilty conscience made him misdoubt the worst. See v. 10.

V. 14. {And Elisha said, As the Lord of hosts liveth before whom I stand} See 1 King. 17. 1.

{Surely were it not that I regard the presence of Jehoshaphat the king of Judah} Great was the piety and integrity of Jehoshaphat, 2 Chr. 17. 3, 4, &c. & 19. 3, &c. and this was it which moved this faithful prophet to regard him. It was not the dignity of kings, nor the number of three, but the goodness of one of the three, which most wrought upon Elisha.

{I would not look toward thee, nor see thee} Words of a high strain, if not of contempt, towards a king. But they were the words of a prophet that had the Spirit of the Lord in him, and that in a measure more than ordinary.

V. 15. {But now bring me a minstrel} The Hebrew word signifies any kind of musician, even one skillful in singing or playing on instruments. Prophets used to have such, 1 Sam. 10. 5. to quicken their spirits and rouse them up from dullness and heaviness. And Elisha’s spirit at this time was somewhat heavy, by reason of the idolatry and other wickednesses of the people among whom he was. The minstrel or musician here intended might be some Levite skillful in singing divine psalms, and playing them on a lute, harp, or other like instrument. When Isaac would bless his son, he desired to cheer up his spirit with savory meat and wine before he went about it, Gen. 27. 4, 25. It may be also that Elisha called for music to cheer those that were present, that they might attend his prophecy the better. Thus the Jews had music at their sacrifices, to quicken the people to prayer and praises, 2 Chron. 7. 6. & 29. 25, 26.

{And it came to pass when the minstrel played} By the means he used his spirit was quickened. So was Saul refreshed by the like, 1 Sam. 16. 23.

{that the hand of the Lord came upon him} A divine motion of God’s Spirit stirred him up to prophesy as he did. See 1 King. 18. 46. The gift of prophecy is from God. See ch. 4. 27.

V. 16. {And he said, Thus saith the Lord} Elisha being quickened in spirit readily reveals the mind of the Lord made known to him.

{Make this valley full of ditches} Heb. Ditches, ditches. Of doubling the word see 1 King. 8. 13. Here it imports very many ditches. See ch. 4. 3. He bids them make these ditches, to try their obedience, and to prepare means to hold water for their use. Besides, this making of new and dry ditches did more manifest the miracle, as 1 King. 18. 34, 35.

V. 17. {For thus saith the Lord} See ch. 2. 21. & 1 King. 12. 24. & 20. 13.

{Ye shall not see wind, neither shall ye see rain} The wind is an ordinary means of gathering clouds together, and causing them to shower down rain; but here is neither any means of rain seen, nor rain itself falling from heaven.

{yet that valley shall be filled with water} God can provide in abundance what is needful without means, so there was no ordinary means to cause fire, 1 King. 18. 38.

{that ye may drink} God’s provision is for man’s need.

{both ye, and your cattle, and your beasts} Providence extends itself to man and beast, Psal. 36. 6.

V. 18. {And this is but a light thing in the sight of the Lord} See ver. 9. Though the benefit were very great, yet to the Lord it seemed but small, because he intended a far greater blessing. God’s bounty oft extends to more than is desired, 1 King. 3. 13.

{he will deliver the Moabites also into your hand} This was the greatest thing that then they desired, and the main end of their gathering together.

V. 19. {And ye shall smite every fenced city} i.e. cities of war, with thick walls and strong bulwarks.

{and every choice city} Such as had fair edifices, and whither people much resorted on sundry occasions.

{and shall fell every good tree} This may seem against the law, Deut. 20. 19. But that inhibition was in regard of those countries they should subdue for their own habitation and use. Or, this was an extraordinary charge for this time.

{and stop all wells of water} A very great damage Gen. 25. 15.

{and mar} Heb. grieve. An elegant metaphor, whereby affections of reasonable men are attributed to the senseless earth.

{every good piece of land with stones} Hereby the land was made unuseful for tillage or pasture. God would have the Moabites so spoiled every way as they might not dare to rebel again. Whereas it is said, Ye shall smite, &c. it is to be taken as a prediction, a promise, and a command too, as ch. 8. 12. 1 Sam. 13. 3. 1 Kin. 20. 28.

V. 20. {And it came to pass in the morning when the meat offering was offered} At the time for the ordinary morning sacrifice, Ex. 29. 39. Then the true and faithful ministers of the Lord were at their devotion. We read of a like at the evening sacrifice, 1 King. 18. 36. See Dan. 9. 21. Acts 2. 15.

{that behold} See ch. 2. 11.

{there came water by the way of Edom} They were in the wilderness of Edom, v. 8. and along from the country of Edom they see water running down to this wilderness; but they knew no springhead, nor river, nor any such like means, from whence it should come. This is Elisha’s fourth miracle. See chap. 2. 14.

{and the country was filled with water} It did more than fill the ditches; for it lay abroad in the valley thereabouts.

V. 21. {And when all the Moabites heard that the Kings were come up to fight against them} So famous a matter as the joining together of three armies out of three kingdoms could not but quickly be divulged far and near.

{they gathered} Heb. were cryed together. By proclamation, sound of trumpets and beat of drums they called together.

{all that were able to put on armour, and upward} Heb. gird himself with a girdle. They were wont with a warlike belt to gird their armor close together; whence the apostle takes his metaphor; Eph. 6. 14. The meaning here is, that all of all sorts, both younger and elder, such as never before went to war, and old experienced soldiers, were gathered together, as Josh. 8. 3.

{and stood in the border} In the utmost coast of their own land; For theirs was a defensive war.

V. 22. {And they rose up early in the morning} Probably to see whether the enemy were near them, or no.

{and the Sun shone upon the water} i.e. at its first rising.

{And the Moabites saw the water on the other side} i.e. over against them.

{as red as blood} There use to rise thick vapors out of waters which the sun at its rising or setting cannot dispel; but shining weakly through them, it makes the waters appear red as blood.

V. 23. {And they said, This is blood} They knew not how water could come into that dry wilderness, seeing no clouds had gathered in the sky, nor rain fallen from thence, v. 17.

{the Kings are surely slain} Heb. by destroying are destroyed. See 1 King. 8. 13. By kings are meant themselves and their armies.

{and they have smitten one another} Heb. a man his neighbor. Their army was so destroyed, 2 Chr. 20. 23. they might therefore think that others might do the like.

{Now therefore, Moab, to the spoil} That conceit of the Israelites destroying one another exceedingly deceived them, and made them go beyond their own borders; otherwise haply they might have continued safe, and stood against their enemies. But by this incitation of one another to the spoil, they rush upon the foe to their own great disadvantage.

V. 24. {And when they came to the camp of Israel} Because the quarrel was Israel’s, and the king of Israel got the men of Judah and Edom to join with him, they all are comprised under this title Israel.

{the Israelites rose up and smote the Moabites} It is probable the Moabites came in no good rank, but disorderly, and thereupon the Israelites got the greater advantage.

{so that they fled before them} The Moabites finding themselves deceived were soon put to the worst.

{but they went forward smiting} Or, they smote in it, even smiting.

{the Moabites even in their country} The Israelites having put the Moabites to flight, pursued the victory, and slew them everywhere, in the fields, and in the cities.

V. 25. {And they beat down the Cities, &c.} Here is an accomplishment of all that was foretold and enjoined, v. 19.

{only in Kirharaseth left they the stones thereof} Heb. until he left the stones thereof in Kirharaseth. Kirharaseth was the chiefest city in Moab; so called by reason of the workmanship and strength of the walls. See on Isa. 16. 7. By the stones thereof is meant the strong stone wall wherewith it was fenced. This the enemy could not demolish.

{howbeit the slingers went about it} Engineers, who with violence forced stones against the wall out of their engines, as now gunners shoot bullets.

{and smote it} Or, battered it. The king of Moab with so many of his soldiers as were left got into this city, and so defended the same as the Israelites could not surprise it, as they had done other cities in Moab. Yet they endeavored everywhere to batter and beat down the walls thereof.

V. 26. {And when the King of Moab saw that the battle was too sore for him} He observed the violence of the assailants to be so great as he feared he should not be able long to stand out, but that the enemy would enter his city and seize upon him.

{he took with him seven hundred men that drew swords} Valiant and well exercised soldiers.

{to break through even unto the King of Edom} His purpose was to have charged through the king of Edom’s troops, supposing that they had been the weakest, and that he might soonest have prevailed against them.

{but they could not} He found Edom’s quarters better manned and stronger set than he imagined, so as he was forced back again into his city.

V. 27. {Then he took his eldest son} This relative his may have reference either to the king of Moab or to the king of Edom; both being mentioned in the verse before. If to the former, then the king of Moab offered his own son and heir unto his god, to move him by such an extraordinary sacrifice to help him in that desperate case. A folly worse than that of the Baalites, 1 King. 18. 28. If it have reference to the king of Edom, then the king of Moab having gotten his son into his hands, in a spiteful revenge thus offered him up, Amos chap. 2. vers. 1. Of sacrificing children, see chap. 16. 3.

{that should have reigned in his stead} This is added to aggravate the heinousness of the fact.

{and offered him for a burnt offering upon the wall} So as the enemies might see it. He might hope the enemy would raise the siege upon the beholding this his resolute act.

{and there was great indignation against Israel} Of the king of Edom and his soldiers; which might easily be, if he that was sacrificed was the king of Edom’s son. Or, if he was the king of Moab’s son, both Edom and Judah might be much grieved against Israel, who was the cause thereof. Or there might be great indignation and vexation of spirit among the Israelites themselves by reason of that desperate fact.

{and they departed from him} They raised the siege and marched away, much troubled at that lamentable spectacle.

{and returned to their own land} Every king with his soldiers returned to his own country; so as they put an end to that battle. The Moabites might hence gather that their god was pleased with that abominable sacrifice, in that the enemies raised their siege thereupon, and went clean away. But they who are acquainted with God’s Word know that his mind is not always manifested by events. A prosperous event does not simply justify, nor a cross one condemn an action.

CHAPTER 4

Ver. 1. {Now} Heb. And. This copulative knits together the histories of Elisha. Where this was performed, is not set down; but the mention of neighbors v. 3. implies that it was in Samaria or some other city or town. Here is recorded the fifth miracle of Elisha. See chap. 2. 14.

{there cried} Crying has reference to the extension of heart, or of voice, or of both. In regard of the heart, it has reference to God, who alone knows the inward disposition of the heart. See Exod. 14. 15. In regard of voice, it has reference to man, who only can hear the voice. It may have relation to God in regard of both, Psal. 77. 1. & 88. 1. and to man too as here in this place.

{a certain woman of the wives} One that had been a wife. For prophets and other ministers of God had wives, and so had apostles also, 1 Cor. 9. 5. though Papists now deny that liberty to their priests.

{of the sons of the Prophets} See 1 King. 20. 22.

{unto Elisha, saying} She knew that Elisha was a prophet of the Lord, and was persuaded that he could give her advice what to do in her present distress: Besides she had heard of great miracles done by him, and thereupon hoped the more confidently to receive succor from him.

{Thy servant my husband is dead} Elisha was a head over the sons of the prophets, and therefore they were styled his servants, ch. 2. 16. Besides, this word servant is a title of reverence and dutiful respect, and so here used.

{and thou knowest} It seems her husband was in his lifetime well known to Elisha, and so he could well judge of the truth of what she does here testify concerning his integrity.

{that thy servant did fear the Lord} Under this phrase of fearing God, due piety and other graces beseeming his profession are comprised.

{and the creditor} One in whose debt the foresaid prophet died, so as that he came to exact it of the widow and her children. By this it appears that one who fears God may be in debt, and die in debt. For many occasions may fall out to disable a conscionable man from paying what he ought to pay, and would pay if he could.

{is come to take unto him my two sons to be bondmen} When there were no goods to discharge a due debt, the custom was to take the debtor himself, if living, or, in case he were dead, his children, and either to use them, or sell them for bondslaves. See Mat. 18. 25. & Lev. 25. 39. Yet the law expressly forbade the Jews to compel their brethren to bond service. Here are four motives which this woman uses to press Elisha to succor her: 1. Her own condition; she was a widow: 2. Her husband’s function; he was a son of the prophets: 3. The kind of debt; it was contracted by her husband in his lifetime: 4. The danger wherein her children were fallen thereby.

V. 2. {And Elisha said unto her} His answer shows his readiness to do what he could for her.

{What shall I do for thee?} He intimates that he himself had not wherewith to discharge her debt. The speech is somewhat like that of the king of Israel, chap. 6. 26, 27. Whence shall I help thee, &c. or that of the apostle, Acts 3. 6. Silver and gold have I none.

{Tell me, what hast thou in the house?} This question he propounds to be informed whether she had anything by her that was fit to be sold, wherewith to discharge the debt. It is just that debts be paid out of that which the debtor has, if it be not of absolute necessity for preserving life. What can be spared must be let go to pay a just debt, especially to save children from being bondservants. The two interrogations were added one to another, the more to prepare the woman with confidence to expect some relief, as v. 14. See ch. 2. 9. Acts 3. 4.

{And she said, Thine handmaid} As she testified reverence in relation to the prophet and her husband, v. 1. so she also does here in her own case. See 1 King. 1. 13.

{hath not any thing in the house} She meant such things as might be sold, as jewels, plate, corn, &c. For questionless she had bedding for herself and sons, and such other necessaries. But this shows that she was very poor.

{save a pot of oil} Her case in this kind was little better than the poor widow’s 1 King. 17. 12. Oil was among the Jews of much use; as to anoint the head, to make the face shine, Psal. 104. 15. to make cakes.

V. 3. {Then he said, Go borrow thee vessels} These might be some earthen large pots, or stands, or wooden runlets, or firkins. Such vessels they were as were fit to hold great store of oil, that so there might be means to receive that blessing which the Lord should give, as chap. 3. 16. & Joh. 2. 6, 7.

{abroad of all thy neighbours} Thus the miracle might be the further divulged, the power of God more manifested, and more people induced to acknowledge Elisha a true prophet. For such as lent the vessels, such as bought the oil, and the creditor whose debt was discharged with the money, had occasion to inquire after the miracle, and to be instructed therein.

{even empty vessels} That the truth of the miracle might be the better discerned. See ch. 2. 20.

{borrow not a few} Or, scant not. Both in Hebrew and Greek there is but one word wherein that phrase, borrow a few, is comprised. The prophet intended she should have enough to discharge the debt to the full, and withal to have means for a future livelihood.

V. 4. {And when thou art come in, thou shalt shut the door upon thee} He gives this charge, 1. To get evidence of her faith, whether she and her sons being alone, she could expect supply. 2. To put her in mind of calling upon God, when she and her sons had none to seek unto but him only. Christ bids us shut the door when we go to prayer, Mat. 6. 6. 3. That she might not be interrupted nor hindered till the work were fully ended. 4. That it might more evidently appear that the supply she had was from God.

{and upon thy sons} That they might be witnesses of the miracle, as Mar. 5. 40. and also helpers to her, in bringing and carrying away the vessels, as v. 6.

{and shalt pour out into all those vessels} By the divine providence that oil which was in her own pot so increased as it filled all the vessels which she borrowed.

{and thou shalt set aside that which is full} That so every vessel one after another might be filled.

V. 5. {So she went from him} This is an evidence of her confidence in God. The prophet having given her direction what to do in secret, she is not oversolicitous to have him present with her, but believed his word, that her desire should be accomplished. Naaman by the contrary showed want of faith, 2 King. 5. 11. and Barak weakness of faith, Judg. 4. 8.

{and shut the door upon her and her sons} This her obedience is a further evidence of her faith.

{who brought the vessels to her} Her sons testify their obedience to the prophet and to their mother, and their faith in God.

{and she poured out} See v. 4.

V. 6. {And it came to pass when the vessels were full} Namely, all the vessels that she had borrowed.

{that she said unto her son} Either she spoke to one of her sons, who was not at that moment busied in setting aside a full vessel: for they might by course take the vessels one after another from their mother; or one might be employed in bringing to her empty vessels, and the other in carrying from her full ones. Or synecdochically the singular number for the plural, son for sons: for she had two sons with her, v. 1, 4, 5.

{Bring me yet a vessel} She being busy in pouring out oil did not mark whether all the vessels were filled or no, and therefore calls for another. It appears hereby that the vessel out of which she poured still continued to have oil in it.

{And he said unto her} That son to whom she spoke.

{There is not a vessel more} An evidence of the continuance of God’s providence so long as there is occasion.

{And the oil stayed} If it had still continued to increase, there being no vessels to hold it, much oil might have been lost; and God will not have his blessings lost, John 6. 12. nor use extraordinary power further than needs, 1 King. 17. 14. Josh. 5. 12.

V. 7. {Then she came and told the man of God} Both to testify her thankfulness, as Luk. 17. 15, 16. and also to receive direction what to do with that great blessing.

{And he said, Go, sell the oil} Oil was a very vendible commodity, being useful to many purposes. See v. 2.

{and pay thy debt} Or, creditor. Here we are taught to be conscionable in discharging just debts.

{and live thou and thy children of the rest} Here is an evidence of the bounty of God, who oft gives more than his children ask. See 1 King. 3. 13. She desired only to have her debt discharged, and she has not only enough for that, but an overplus for her own and her children’s future maintenance. This passage further teaches us, that the widows and children of ministers are to be provided for.

V. 8. {And it fell on a day} After the former history of the poor widow.

{that Elisha passed} The prophet went up and down from place to place to do the more good.

{to Shunem} See 1 King. 1. 3.

{where was a great} This indefinite particle great may be applied to anything that makes one to be in high esteem, as fame or reputation, honor, wealth, power, &c. ch. 5. 1. & 7. 6. Exod. 11. 3. Esth. 10. 3. Gen. 24. 35. See ch. 10. 6. So is God’s goodness to great ones, as well as to mean ones.

{woman} Certainly this was such a woman as Solomon describes Prov. 31. 10, &c. The heart of her husband trusted in her, and he committed the managing of the affairs of the house to her; and thereupon is she here set down to be the entertainer of the prophet. Besides sundry circumstances of the history show she was a very pious and prudent matron.

{and she constrained him} Heb. laid hold on him. For they that are very desirous and earnest to have a friend abide with them, will lay fast hold on him or some part of his garment, to keep him from departing away. See Luk. 24. 29. Acts 16. 15.

{to eat bread} To refresh himself with food, or, as we speak, to take a meal’s meat. See Gen. 31. 54.

{And so it was that as oft as he passed by} This further shows that the prophet used to go up and down from place to place, that he might visit the faithful, and seek opportunities of doing the more good.

{he turned in thither to eat bread} Because he found good entertainment and hearty welcome, he did the oftener visit that family; that he might do the more good therein. Christ advises his disciples so to do, Luk. 10. 7.

V. 9. {And she said unto her husband} However she welcomed him, yet she would not set apart a special room for the prophet’s use without her husband’s consent.

{Behold, now I perceive that this is an holy} This title holy has relation to his inward disposition and outward conversation. It comprises under it all those graces which adorn a professor and teacher of the true religion. Certainly the prophet had behaved himself piously, justly, soberly, charitably, and every way unblamably.

{man of God} This title has relation to the prophet’s function. See 1 King. 13. 1.

{which passeth by us continually} i.e. very often. As oft as he had occasion to go that way he came to that house.

V. 10. {Let us make a little chamber} Questionless there was room enough in the house for the prophet to lodge in; but her desire was to have a retiring place for his proper use, and to be reserved only for him.

{I pray thee} A phrase testifying reverence and earnest desire.

{on the wall} Their house might be by the town wall, as Rahab’s, Josh. 2. 15. and the chamber being on the wall, the prophet might thereby have the freer ingress and egress. Or her meaning might be to make a little chamber with a wall or partition to separate it from other rooms, that the prophet might be the more private to himself.

{and let us set for him there a bed} To lie on.

{and a table} To lay his books or other things upon.

{and a stool} To sit upon.

{and a candlestick} To hold a candle for light, as he should have occasion to use it. All these were fit for study and rest. Under them other necessary commodities may be comprised. This is a good pattern of hospitality, much commended in Scripture, Rom. 12. 13. Heb. 13. 1. 1 Pet. 4. 9.

{and it shall be when he cometh to us, that he shall turn in thither} By thus accommodating all things for him he will be encouraged upon all occasions to take up his lodging with us.

V. 11. {And it fell on a day that he came thither} Namely to the Shunamite’s house.

{and he turned into the chamber} The chamber being first showed him, and he being told that it was so fitted and prepared for him, he did the more willingly accept of it.

{and lay there} So as he was there day and night. And no question but that both governors and others also of the house received many divine instructions from him.

V. 12. {And he said unto Gehazi his servant} The prophet was so taken with the woman’s kindness as it made him not only to think with himself but also advise with another how to recompense it. An ingenious spirit and a grateful mind will be inquiring how to requite a benefit.

{Call this Shunamite} That the kindness he intended might be the more acceptable, he would know from herself what she most desired: for such a kindness is the best.

{And when he had called her, she stood before him} Expecting what the prophet would with her. See v. 15.

V. 13. {And he said unto him, Say now unto her} The prophet by his servant speaks to the woman, that she might the more freely declare her whole mind: For persons that are in esteem work an awe in them who highly esteem them, so as they dare not express their mind to them so freely as to others.

{Behold, thou hast been careful for us with all this care} This phrase implies a very sedulous and diligent care, such as has a fear of failing in some duty mixed with it.

{What is to be done for thee?} This further shows that the prophet’s desire was to do an acceptable kindness to her.

{wouldst thou be spoken for to the king} Kings have power to do great courtesies: This very woman afterwards had experience thereof, ch. 8. 6. The prophet it seems was gracious with the king because of that great kindness he did for him, chap. 3. 16, &c.

{or to the captain of the host} The prophet might fear that this woman being a professor of the true religion might suffer some injury by soldiers; and the victory which this captain had over the Moabites according to his prophecy, ch. 3. 18, 24. might ingratiate him to him.

{And she answered, I dwell among mine own people} She means that she had so good content among her kinsfolks and neighbors as she had no need of any extraordinary favor from king or captain. She lived in peace, and had no quarrel with any; she had a competent livelihood, and was content with her estate: and should she have need of king or captain, her own friends might therein be helpful unto her.

V. 14. {And he said, What then is to be done for her?} By this reply it appears that Gehazi brought the forementioned answer from the woman to his master: and he earnestly desiring some way or other to requite her kindness, would not rest in that answer, but makes this further inquiry. His grateful mind made him as careful for his hostess as she had been for him; v. 10, 13.

{And Gehazi answered, Verily she hath no child} Questionless Gehazi had further consulted with the woman about this very thing, whether a child would not be acceptable unto her. Or knowing the disposition of women that wanted children in those days, and withal that she had no child, he might think that of all things a child would be most welcome to her; and he knew that his master could obtain one of the Lord for her.

{and her husband is old} This he adds to amplify that kindness. It is probable that the woman was barren; and her husband withal being old, there was little hope of her having a child without an extraordinary blessing from God.

V. 15. {And he said, Call her} It seems she went away from the prophet after her first coming to him, v. 12. as Bathsheba did from David, 1 King. 1. 28. Or else that first calling her v. 12. must have reference to this: as if Gehazi had been commanded first to declare the mind of Elisha to her; and upon his return to his master was commanded to call her to him.

{And when he had called her, she stood in the door} This she did by reason of a modest shamefulness, which kept her from entering into the prophet’s chamber. The like is noted of Sarah, Gen. 18. 10.

V. 16. {And he said} That which follows, he spoke to the woman herself, face to face. For it is said v. 12. that she stood before him.

{About this season} Heb. set time. i.e. that time of the next year. See Gen. 18. 10.

{according to the time of life} i.e. the time of a woman’s going with child. Not that she should presently conceive, but that from her first conception she should go her full time, and then bring forth a son, and all within the space of a year. This was a usual kind of expressing that point, as Gen. 18. 10, 14. Rom. 9. 9.

{thou shalt embrace a son} i.e. Conceive, bear, bring forth, and enjoy her child, whether by giving it suck, or otherwise.

{And she said, Nay} This negative does not import a rejecting of the promise, but a little doubting of the truth thereof. It has reference to the last clause of the verse.

{my lord} This is a title of reverence. For she had the prophet in high account.

{thou man of God} See 1 King. 13. 1. She here uses this title to strengthen her faith. q.d. Will a man of God promise that which shall not be performed?

{do not lie} Deceive me not with vain hope. This shows her earnest desire of obtaining what the prophet promised, and a kind of binding him to the performance thereof.

{unto thy handmaid} This is a title of humility. See v. 2.

V. 17. {And the woman conceived} This verse compared with the former shows that the promise was not in the substance only but also in the very circumstances thereof accomplished. The conception and birth of this child was miraculous. For it is probable she was barren; her husband was said to be old: all was done upon promise. So as this was Elisha’s sixth miracle. See chap. 2. 14.

V. 18. {And when the child was grown} To some three or four years at least: for he was able to go into the fields.

{it fell on a day} It was so ordered by God’s providence, who oft mixes sours with sweets.

{that he went out to his father} It seems the father much cockered the child, and the child dearly loved the father, whereby it was moved to go out unto him.

{to the reapers} His father went to oversee the reapers, and he followed after him. This circumstance showed that this fell out in harvest time, when the sun shined very hot; which might be some occasion if not the proper cause, of the child’s sickness.

V. 19. {And he said unto his father, My head, my head} The doubling of the phrase intimates the extremity of his headache. See Jer. 14. 19. & 1 King. 8. 13.

{And he said to a lad} To one of his younger servants. For such a one does the Hebrew word translated lad oft set forth, v. 22, 24. Judg. 16. 26. 1 Sam. 20. 25, 26.

{Carry him to his mother} The father was busied about his harvest abroad. Mothers, as they are most at home, so they are most tenderly affected towards their young children. See 1 Tim. 5. 10, 14.

V. 20. {And when he had taken him, and brought him to his mother} The lad carried the child to the house, and delivered him to his mother.

{he sat on her knees till noon} It appears by this circumstance that the child went into the field in the morning, and the mother observing him to be very sick held him in her bosom, the better to quiet, and refresh him.

{and then died} A very doleful accident; a mother to behold a child so much desired, given as an especial favor of God, and that by miracle, a son, an only son, past his infancy, able of himself to go into the fields, suddenly, unexpectedly, within her arms, to die. Here we see how the dearest that we have are subject to be taken from us, and how God in wisdom oft tries his dearest in the dearest things they have, Gen. 22. 2. & 37. 3, &c. Ez. 24. 16, 21. The pain that the child had in his head was some preparative to his departure.

V. 21. {And she went up} Into the prophet’s chamber, v. 11.

{and laid him on the bed of the man of God} It is manifest that she had some hope of receiving him from death again; and it is probable that she did not make known the death of her child to any of her family, lest she should fill the house with lamentation and crying, and lest any of them might hinder her from going to the prophet, as accounting it altogether in vain.

{and shut the door upon him, and went out} She tarried not long in the chamber, lest any should come to her in that while, but went out and made fast the door, that none might come in before the prophet should give direction what to do, and lest any finding the child dead might wind him and coffin him up. Besides, by this means she would have the child more ready for the prophet, when he should come. All evidences and signs of her faith, by which she received her dead raised to life again, Heb. 11. 35.

V. 22. {And she called unto her husband, and said, Send me} She would neither go herself abroad, nor use servant nor beast, without her husband’s consent.

{I pray thee} A word of reverent respect, and earnest desire.

{one of the young men} This is the same word that was translated lad v. 19. She means one of the servants.

{and one of the asses} See 1 King. 13. 13.

{that I may run to the man of God} i.e. make all the speed I can, v. 26. Jer. 51. 31. Joel 2. 4.

{and come again} This she adds to move her husband the rather to grant her request, because she would not be long from home.

V. 23. {And he said, Wherefore wilt thou go to him to day?} It seems he yet knew nothing of the child’s departure.

{it is neither new-moon, nor Sabbath} These were the times wherein God’s people used to go to prophets for advice. For then people ceased from the works of their calling, and prophets set themselves apart to instruct and advise such as should come to them. Of new moons see 1 Chron. 23. 31.

{And she said, It shall be well} Heb. Peace. No offense will hence arise. The prophet will take my coming in good part.

V. 24. {Then she saddled an ass} i.e. caused it to be saddled.

{and said to her servant} This word is the same that v. 19. was translated lad, and v. 22. young man.

{Drive, and go forward} Either she means that the servant should put on her ass apace, and run along himself by her, or that he should ride apace before her.

{slack not thy riding for me} Heb. restrain not for me to ride. Spare not to ride apace for my ease, but make what haste you can.

{except I bid thee} If there be any cause of stay I will tell you.

V. 25. {So she went and came unto the man of God} By the haste she made she quickly came to the place where the prophet was.

{to mount Carmel} See 1 King. 18. 19.

{And it came to pass, when the man of God saw her afar off} Or, over against him. It seems was sitting at the door, as Abraham, Gen. 18. 1. and so saw her the sooner.

{that he said to Gehazi his servant} Gehazi was attending upon him, and he used to communicate his mind to him.

{Behold, yonder is that Shunamite} She that has showed so much kindness unto me.

V. 26. {Run now, I pray thee} See v. 22. The greatest speed that man can make is by running, he has no wings to fly.

{to meet her} The prophet would testify his kindness to her before she could come at him.

{and say unto her, Is it well with thee?} Heb. Peace: Men use first to inquire after the welfare of persons themselves with whom they have to do.

{Is it well with thy husband?} Heb. Peace. Her husband had joined with her in giving entertainment to the prophet; and withal, husbands are to loving wives as themselves: therefore he inquires after the welfare of her husband also.

{Is it well with the child?} Heb. Peace. The prophet knew her heart was set upon her child, therefore could not but ask after his welfare. These questions are thus distinctly propounded to manifest the great care the prophet had of her and hers.

{And she answered, It is well} Heb. Peace. Her answer is directed to the two former questions; the last she reserved till she should come herself to the prophet.

V. 27. {And when she came to the man of God to the hill} See v. 25. That former phrase is spoken of her approach into the sight of the prophet; this, of his very presence.

{she caught him by the feet} Heb. by his feet. Hitherto she had concealed her passion, but the prophet’s words afterwards show that she was much perplexed in her soul, which by this gesture she manifested. Hereby also her reverent respect to him is testified, as Mat. 28. 9. She also does this to move the prophet, as if she would not let go his feet till he had granted her desire.

{but Gehazi came near to thrust her away} Gehazi herein had respect to his master, (as the disciples had to their Lord, Mat. 15. 23.) for he conceived the woman was too troublesome to him. But this was too great officiousness.

{And the man of God said, Let her alone} The prophet had a better opinion of her than his servant, and perceives she had cause to do what she did.

{for her soul is vexed within her} Heb. bitter. Therefore he would not have her who was so perplexed already to be further vexed.

{and the Lord hath hid it from me} Prophets had not always the spirit of prophecy. See ch. 6. 6. 2 Sam. 7. 3.

{and hath not told me} It is from God’s making known secret things unto his prophets that they know them, ch. 6. 12.

V. 28. {Then she said, Did I desire a son of my Lord?} This interrogation imports a strong negation, q.d. You know that I never moved you to ask a son of the Lord for me, so as it was not any entreaty of mine that forced you thereunto. I was not of Rachel’s mind, Gen. 30. 1. Therefore I have not pulled upon myself this judgment by my own undue importunity.

{did I not say, Do not deceive me?} See v. 16. This she adds to put the prophet in mind that he of himself had promised a son unto her, to move him the rather to restore her son again to life. And by these questions she gave him to understand that now she had no son, but that he was dead; which the prophet soon discerned, v. 29.

V. 29. {Then he said to Gehazi, Gird up thy loins} See 1 King. 18. 46.

{and take my staff in thy hand, and go thy way} God having oft wrought miracles by such external things as belonged to his servants, the prophet commands his servant to use his staff for the child’s recovery. So Elijah used his mantle to divide the waters of Jordan, and Elisha used the same, ch. 2. 8, 14. Thus sundry miracles were wrought by Moses his rod, Exod. 4. 2, 3. Thus diseases were cured by the linen that came from Paul, Acts 19. 12.

{If thou meet any man, salute him not} Let no office of courtesy stay you at all. See Luk. 10. 4.

{and if any salute thee, answer him not again} Neither offering nor answering courtesies, must any way hinder him.

{and lay my staff upon the face of the child} This is the reason why the prophet bid his servant take his staff in his hand, namely, that he might lay it upon the child’s face. Certainly the mother had covered the child all over but the face. Or by a synecdoche the face may be put for the whole body.

V. 30. {And the mother of the child said, As the Lord liveth, and as thy soul liveth} See ch. 2. 2.

{I will not leave thee} Though she dared not wholly distrust the means the prophet appointed, yet because she knew he was the man by whom God used to work miracles, she would not leave him till he himself went to her child, lest upon the failing of the former means her child should not be restored.

{And he arose, and followed her} The prophet was willing to gratify her, and the rather because himself might somewhat doubt whether the deed might be done by his servant or no.

V. 31. {And Gehazi passed on before them, and laid the staff upon the face of the child} He obediently observed the charge given him, v. 29. It seems the mother of the child had given him the key to open the door which she had shut, v. 21.

{but there was neither voice, nor hearing} Heb. attention. i.e. Notwithstanding Gehazi did what the prophet commanded, yet no evidences of life followed thereupon. The child could neither utter anything, nor hear any noise.

{wherefore he went again} Heb. he returned. He saw that he did no good by his stay, and thereupon returned.

{to meet him} i.e. his master. For he supposed his master would come himself to see the issue of that which was done.

{and told him, saying, The child is not awaked} Not revived. For death is a kind of sleep. See 1 King. 2. 10.

V. 32. {And when Elisha was come into the house} For he quickly followed Gehazi, v. 30.

{Behold the child was dead, and laid upon his bed} It is remarkable, that the child being laid on the prophet’s bed, and the prophet’s staff by his own appointment laid upon the child’s face, the child should still remain dead. Some attribute this to the unbelief of Gehazi, some to the unbelief of the mother of the child. Note Mat. 13. 58. But certainly the prophet had no warrant from God, either ordinary or extraordinary, to command Gehazi to lay his staff upon the child, but did it of his own head; and therefore God withheld his power, without which all that man can do is nothing. Prophets themselves must have their warrant from God to do what they do. Though the Lord were pleased to use Elisha’s ministry in working miracles, yet did not he give him authority to use his servant’s ministry in that kind.

V. 33. {He went in therefore} The prophet discerning his error, falls himself to work.

{and shut the door upon them twain} Namely, upon himself and the dead child. For he would now be alone, that he might be the more fervent. So did Elijah, 1 Kings 17. 19.

{and prayed unto the Lord} See 1 Kings 17. 20. This course of praying was not taken before; which may be one reason why the applying of his staff was fruitless. And he might first pray that his own error might be forgiven, and then that the child might be restored.

V. 34. {And he went up, and lay upon the child, and put his mouth upon his mouth, &c.} This he might do in imitation of his master, 1 Kings 17. 21. Though the stature of Elisha and his child were so different as the eyes, mouth and hands of the one could not lie just even upon those of the other, yet the prophet laid his as near the child as he could, and that for the reason rendered, 1 Kings 17. 21.

{And he stretched himself upon the child} This was an effect of the fervency of his spirit. By way of allusion some infer, That we must apply ourselves to all the necessities of the saints; and other, That we must in such a manner spiritually apply ourselves to Christ, and mystically stretch ourselves upon him.

{and the flesh of the child waxed warm} This was a sign that life began to come into him.

V. 35. {Then he returned, and walked in the house to and fro} Heb. once hither and once thither. He might rise up and walk about to revive his spirit, and to thank God, for the first sign of hearing his prayer. Besides, men when they are very earnest in their prayers, are oft moved to change the posture and gesture of their bodies.

{and went up, and stretched himself upon him} Because the former sign was but of the beginning of life, he returns again to do as he had done before, v. 34. extending his spirit, to have that good work begun perfected.

{and the child neesed seven times} A sign of life increasing. For sneezing is a strong motion which cannot be without life; and its being seven times reiterated implied strength.

{and the child opened his eyes} As the eyes by death use to be closed up, so the opening of them shows life apparently. Thus God by degrees does manifest his blessing, that he may quicken our spirits to hold on in prayer, and make us more sensible of the increase, and distinctly observant of the greatness thereof. This was Elisha’s seventh miracle. See ch. 2. 14.

V. 36. {And he called to Gehazi, and said, Call this Shunamite} This shows that neither Gehazi nor the woman were with Elisha when he stretched himself upon the child. See v. 33.

{So he called her} Questionless he that first moved the prophet for a child for the Shunamite, v. 14. was very glad of the restoring her child unto her, and therefore readily and quickly calls her.

{and when she was come in unto him, he said, Take up thy son} See 1 Kings 17. 23. His meaning is, that though she had left him a dead child on the bed, yet he being now revived, she might again take him and enjoy him as before.

V. 37. {Then she went in, and fell at his feet} Grief and passion moved her to take the prophet by the feet, v. 27. but now joy and thankfulness make her to fall at his feet.

{and bowed her self to the ground} This she did in testimony of her high esteem, reverent respect and grateful heart; but all in a civil manner. See ch. 2. 15. & 1 King. 1. 23.

{and took up her son} This verifies that of the apostle, Heb. 11. 35. The widow of Zarephath, 1 King. 17. 23. and here this Shunamite received their dead raised to life. No question but that most joyfully and thankfully she took it up from the prophet’s bed, and with a motherly affection hugged it in her arms.

{and went out} From the prophet’s chamber into her house. Howsoever, when the child was dead, she shut it up in that room, that it might not be known, v. 21. yet now with much joy she made known both its death and its restitution.

V. 38. {And Elisha came again into Gilgal} This prophet, as his master before him, went up and down, like unto Christ, Acts 10. 38. doing good. He was before at Gilgal, and therefore is said to come again to it. See ch. 2. 1.

{and there was a dearth in the land} i.e. of Israel. The idolatry of the Israelites, besides sundry other sins, brought this upon them. And in the common judgment the true worshippers of God, as these sons of the prophets, were involved. See Ezek. 21. 3. And hereby the sin of the wicked is exceedingly aggravated, in that it pulls vengeance not only upon themselves and such as are like them, but also upon the righteous: For whom notwithstanding the Lord can provide in the midst of judgments; as here he did for this college of prophets.

{and the sons of the Prophets were sitting before him} This phrase shows that as disciples they sat on lower seats to hear the instructions of their master. See Acts 22. 3. & 1 King. 10. 5. Elisha came to the colleges of the prophets to instruct them; and they readily heard his word, as Mary did Christ’s, Luk. 10. 39. It is probable that at this time he did the rather come unto them, to provide for them, and to keep them together, that by reason of the famine they might not be dispersed.

{and he said unto his servant} This was one that did attend that college to provide necessaries for them.

{Set on the great pot} There were many to be fed, as appears v. 43. and therefore he makes the greater provision.

{and seethe pottage for the sons of the Prophets} Questionless there was meat also provided that the pottage might be the more savory and nourishing: but by this means the meat satisfied the more.

V. 39. {And one went out into the field to gather herbs} They had not such a garden as is mentioned 1 King. 21. 2. but were fain to go out into the field to gather herbs.

{and found a wild vine} Heb. a vine of the field. A plant growing in the fields and hedgerows, the leaves whereof are broad like the leaves of a vine.

{and gathered thereof wild gourds his lap full} This plant is taken to be Coloquintida] the leaves or herbs whereof are bitter and poisonous. Of those he gathered good store.

{and came and shred them into the pot of pottage} As they use to do with wholesome and savory potherbs.

{for they knew them not} He that gathered the wild gourds intended no mischief; nor were they who saw them put in accessory to any evil: All this was done out of ignorance.

V. 40. {So they poured out for the men to eat} Supposing the broth fit to be eaten.

{and it came to pass, as they were eating the pottage} As they were ready to eat thereof, it being set in dishes before them.

{and they cried out, and said} It seems, that one that had tasted of the pottage, found the danger thereof, and told the rest of it; and thereupon they cried out.

{O thou man of God} Of this title see 1 King. 13. 1. They here use it the rather to move the prophet to help them in this distress, and to show the ground of their faith that he was able to do so.

{there is death in the pot} The broth therein is poisoned, and will poison all that eat it. Death by a metonymy is put for that which may cause death, as Exod. 10. 17.

{and they could not eat thereof} While it remained so poisonous. Afterwards they did eat of it, v. 41.

V. 41. {But he said, Then bring meal} Not that meal had any virtue to draw out bitterness or poison: but that it might be discerned that the virtue came from God, who by his servant appointed that means to be used, as Exod. 15. 25.

{and he cast it into the pot} For being guided by God’s Spirit, he believed that that means, though unlikely in itself, would be effectual.

{and he said, Pour out for the people, that they may eat} He knew that all the danger was taken away; and therefore confidently caused the broth to be set before them, that they might eat thereof.

{and there was no harm in the pot} Heb. evil thing. The venom was clean taken away, and that which was poisonous before was now made wholesome: So as this was Elisha’s eighth miracle. See ch. 2. 14.

V. 42. {And there came a man from Baalshalisha} This was the place in Ephraim which is called Shalisha, 1 Sam. 9. 4. And after Baal was there shut up, it was called Baal-shalisha.

{and brought the man of God bread of the firstfruits} This no doubt was a pious man, and one that feared God, seeing in obedience to the law he was willing to dedicate the firstfruits to the Lord: But because he could not carry them to God’s house as the law required, Exod. 23. 19. nor to the ordinary priests, because they were all in Judah, 2 Chron. 11. 13, 14. he brought them to this extraordinary prophet, and to the college of prophets. Thus he honored God with his firstfruits, Prov. 3. 9.

{twenty loaves of barley} Besides the firstfruits. Herein he gave a testimony of his charity to the prophets of God in that time of dearth. Though it were but barley bread (such as was brought to Christ, Joh. 6. 9.) Yet in such a dearth it manifested a better respect to the prophets than the finest wheat would have done at another time. See on 1 Sam. 9. 7.

{and full ears of corn in the husk thereof} Or, in his scrip, or garment. The meaning is, that he brought corn not beaten out of the ears. These may be part of the firstfruits, before mentioned. Such were appointed under the law to be brought to the priests, Deut. 18. 3, 4. and such, people did use to parch and eat.

{and he said} i.e. Elisha.

{Give unto the people} To the sons of the prophets before mentioned, who were styled the people v. 41.

{that they may eat} For for this end it was brought.

V. 43. {And his servitor said} He that attended upon him, namely Gehazi.

{What, should I set this before an hundred men?} Though he had seen many miracles wrought by his master, and thereupon had cause readily to have obeyed without any question, yet, like Andrew and other disciples Joh. 6. 9. Luk. 9. 13. being very weak of faith, he makes doubt of that which his master intended.

{He said again, Give the people that they may eat} The incredulity of his servant made him the more earnest in pressing his charge. See v. 42.

{for thus saith the Lord} This warrant he produced, to strengthen his servant’s faith the more: 1 King. 12. 24.

{They shall eat, and shall leave thereof} They shall not only have enough for the present, but also leave for another time.

V. 44. {So he set it before them} Elisha’s servant upon the forenamed warrant and promise, being somewhat strengthened in faith, now readily obeys his master.

{and they did eat, and left thereof} This is an evidence of a true miracle, like that Mat. 14. 20. Joh. 6. 11, 12. For, though this miracle were not altogether so great as that of Christ’s, Mat. 14. 17, 21. yet was it as true a miracle as that, being above the course of nature, and a divine work. So as this was Elisha’s ninth miracle. See ch. 2. 14.

{according to the word of the Lord} See 1 King. 13. 5.

CHAPTER 5

Ver. 1. {Now Naaman} This history is very memorable concerning the cure both of Naaman’s body and also of his soul; and therefore he is the more distinctly and largely described, 1. By his name, 2. By his office, 3. By his master’s esteem of him, 4. By his dignity, 5. By his victories, 6. By his prowess.

{Captain of the host} This phrase oft sets forth the general of an army; a very great office.

{of the king of Syria} Benhadad, ch. 8. 7.

{was a great man with his master} Heb. before his master. See ch. 4. 8. This phrase with, or before his master implies a high and great esteem wherein the king of Syria had him.

{and honourable} Or, gracious. Heb. lifted up, or accepted in countenance. As he was advanced to high honor and dignity, so his name was great among the people.

{because by him the Lord had given deliverance} Or, victory. It is probable that the army that went against the kings of Israel and Judah, 1 King. 22. 29, &c. was commanded by this Naaman in chief; and that this place has relation to that affair. Though they were heathen and enemies of God’s people that got the better, yet the victory is attributed to the Lord. For even heathen men are God’s instruments, Isa. 10. 5, 6.

{unto Syria} The whole kingdom was in danger when the two kings came against Ramoth-Gilead, 1 King. 22. 29. therefore the deliverance is extended to Syria.

{He was also a mighty man in valour} This phrase has respect to the courage and magnanimity of his mind and to his military abilities, as the former had to his good success.

{but he was a leper} See Lev. 13. 18, &c. Men of the greatest dignity, fame and parts are subject to the worst of diseases.

V. 2. {And the Syrians had gone out by companies} This is meant of excursions made by some troops into the land of Israel for spoil. See ch. 13. 20, 21.

{and had brought away captive out of the land of Israel a little maid} This maid might be abroad in the country, either alone, or with some few that were not able to withstand the enemy, and so taken. The sequel shows that it was ordered by a special providence of God. See 1 King. 11. 39.

{and she waited on} Heb. was before. For they that wait on others use to be in their sight to attend their commands, Psal. 123. 2.

{Naamans wife} It is probable that this was a fair and comely maiden, and thereupon brought as a present to Naaman the general, who gave her to his wife. See Judg. 5. 30.

V. 3. {And she said unto her mistress} Naaman’s wife, though a heathen, might use the maid well; and the maid in gratitude declare to her mistress a means of curing her husband.

{would God my Lord were with the Prophet} Heb. before the Prophet. She means Elisha, whom she believed to be a prophet of the Lord, and of whose great works she had heard.

{that is in Samaria} Samaria is here to be taken synecdochically for the kingdom of Israel. See 1 King. 18. 2.

{for he would recover him} Heb. gather in. The leprosy used to spread itself over the body: so that gathering of it in was a taking of it away.

{of his leprosy} Though she had not heard of any leper cured by Elisha, (for Christ says, Many lepers were in Israel in the time of Elizeus the Prophet, and none of them cleansed, Luk. 4. 27.) yet by other miracles that he had wrought she gathered he could cure this disease; yea she believed that the man of God would willingly and readily do such a cure to such as should seek it of him. Few in Israel believed so much, Luke 4. 27.

V. 4. {And one went in, and told his Lord, saying} One that wished well to Naaman, being a servant or soldier under him, went and informed him what the maid had said. Or it may be meant of Naaman himself, who having intelligence of the maid’s words, told his master thereof. Then the phrase his Lord has reference to the king. By reason of his place Naaman might not go out of the land without the king’s leave.

{Thus and thus said the maid that is of the land of Israel} See v. 2, 3. Though she were a servant, a maid, and a captive, yet her wholesome counsel was received.

V. 5. {And the King of Syria said} The king’s respect to Naaman made him readily yield to what might be good for him. And though Naaman were a leper, and that disease counted incurable, yet he would make trial what might be done.

{Go to, go} These words seem to be spoken to Naaman himself, whom the king in his great respect admitted into his presence. Or this conference between the king and him might be by way of message one to the other.

{and I will send a letter to the King of Israel} Jehoram was then king of Israel, ch. 3. 1. and an enemy unto this king of Syria: yet for his servant’s sake he writes to him.

{And he departed, and took with him} Heb. in his hand. He could not himself in his hand carry all that is after mentioned; but because he took care that all should be carried along with him, it is said to be in his hand. Or, with his own hand he might deliver it to his servants to carry along with him.

{ten talents of silver} Three thousand seven hundred and fifty pound sterling. See 1 King. 16. 24. & 1 Chr. 22. 14.

{and six thousand pieces of gold} When the distinct pieces are not expressed, shekels are ordinarily understood: and six thousand shekels of gold is seven thousand five hundred pound sterling, double to the silver before mentioned. See 1 King. 10. 16. If the word pieces be understood, the sum will arise according to the quantity of the piece.

{and ten changes of raiment} Of upper garments; such as our gowns or cloaks. These in those countries they used oft to shift: therefore changes or shifts of new garments were wont to be given or sent for presents. See Gen. 45. 22. Judg. 14. 12. Naaman carried so much silver and gold, and so many changes of raiment, partly for his own expenses and honor, having a great train, and a long journey to go; and partly to present to the prophet, thinking he might be moved with gifts, as heathenish and idolatrous priests were. See Numb. 22. 7, 17. He also might intend to give presents to the king and his courtiers.

V. 6. {And he brought the letter to the king of Israel} It was Naaman that brought the letter.

{saying} This has relation to the substance of the letter, as if the king of Syria had spoken to the king of Israel, which he did by writing.

{Now when this letter is come unto thee} The main sum of the letter, not the whole form thereof, is here set down.

{behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy} His meaning is, that the king should procure the prophet to cure his servant. For he took it for granted that the king of Israel well knew there was a prophet in his kingdom could do it, and that he had power over that prophet to command him to do what he would have him. But herein he was deceived; for kings have not power to command their subjects anything above their ability, as miracles are.

V. 7. {And it came to pass when the King of Israel had read the letter, that he rent his clothes} This was a sign of much passion, Gen. 37. 29. Though he knew that Elisha could work miracles, yet at that time he did not think thereof, or at least would take no notice of it.

{and said, Am I a God} He supposed the king of Syria required of him that he should cure Naaman with his own hand.

{to kill, and to make alive} This is God’s prerogative, Deut. 32. 39. 1 Sam. 2. 6.

{that this man doth send unto me to recover a man of his leprosy} He supposed that to cure the leprosy was as hard as to raise the dead: Which was true. For neither could be done but by a divine power.

{wherefore consider, I pray you} This he said to his own subjects and counselors of state, as 1 King. 20. 7.

{and see how he seeketh a quarrel against me} The manner of the king of Syria’s expressing his mind in his letter v. 6. might give some occasion to the king of Israel to be jealous, and to fear lest in confidence of his former success, 1 King. 22. 35, 36. he should seek occasion of a new war. This was the true cause of his passion; and that which before he said of making him a god was but a fair pretense.

V. 8. {And it was so, when Elisha the man of God had heard that the King of Israel had rent his clothes} It seems there were some in the court that well knew Elisha, and bore a respect to him, believing that he was a prophet of the Lord, by whom God had done great works; and these quickly brought him word of Naaman’s coming to the king, of the letter that he brought, and of the king’s manner of receiving it.

{that he sent to the King, saying} It was a matter of great consequence, much concerning the honor of God, and therefore he was careful to send a speedy direction to the king.

{Wherefore hast thou rent thy clothes?} This is an implicit reproof, whereby he shows there was no cause why the king should manifest such passion, seeing he knew there was a prophet in his land that had done as great a miracle as the curing of a leper, and that before himself, ch. 3. 16, &c. and he might have sent for that prophet, to have known his mind in this case.

{let him come now to me} The prophet does thus send for that great man that came out of Syria, not out of any stateliness or pride in regard of himself, but as the servant of the Lord, and as one who in a great case was to make known the mind of the Lord, upon which the greatest that be must attend.

{and he shall know that there is a Prophet in Israel} Great works are done by the ministers of the Lord, that his name and power may be known far and near. Because the Israelites took not much notice of the prophet that was among them, God would have him made known to foreign nations, Luk. 4. 27.

V. 9. {So Naaman came with his horses and with his chariot} With such state as he came to the king he also came to the prophet. The desire he had to be cured made him testify such respect to him from whom he expected cure.

{and stood at the door of the house of Elisha} He was willing to know the mind of Elisha before he presented himself to him: but questionless he sent in a messenger to signify he was without.

V. 10. {And Elisha sent a messenger to him, saying} The prophet did not this in scorn, as is noted, v. 8. but he would give Naaman to understand that it was enough to know the mind of God without a prophet’s speaking to him face to face, or doing any particular act himself upon him. So dealt Christ with the ruler, John 4. 50.

{Go and wash in Jordan seven times} Every particle in this charge was for trial of his obedience; as, 1. That he should go away from him. 2. That he should wash himself; which could be no natural means of taking away his leprosy. 3. That he should do it in Jordan, whereas there were many excellent sweet rivers in Syria, v. 12. 4. That he should do it seven times. Thus was the obedience and faith of a king of Israel tried, ch. 13. 19. And so Christ tried the man that was born blind, Joh. 9. 7.

{and thy flesh shall come again unto thee} The leprosy much eats up the flesh of a man, and brings upon him a thick scurf.

{and thou shalt be clean} This implied a perfect cure of the disease. For the leprosy was a foul disease, and made a man unclean, Levi. 13. 45. He added this promise to encourage him the rather to observe the charge he gave him.

V. 11. {But Naaman was wroth} Naaman thought himself by this answer scorned and contemned by the prophet; and because his own expectation even in the manner of doing that which he desired was not punctually fulfilled, his choler was moved. Men are hardly satisfied in the things they desire, if their own humor be not fulfilled.

{and went away, and said} He manifests his displeasure to move his followers to be of his mind.

{Behold, I thought} Heb. said. Or, I said with my self, He will surely come out, &c. Here he plainly shows the reason of his displeasure.

{He will surely come out to me} Men are prone to trust too much to external and visible means.

{and stand, and call on the name of the Lord his God} This conceit savored of some piety. For hereby he acknowledged that what the prophet did or could do, was by a gift given of God, yea by power immediately derived from God; for obtaining whereof prayer was an especial means; and, that to stand is a fit gesture for prayer.

{and strike} Heb. move up and down.

{his hand over the place} Namely, upon his flesh that was infected with the leprosy. This further shows his doting on visible means. Thus many are ready to prescribe means unto God, and to tie him to one course.

{and recover the leper} He means himself. And hereby he shows that he believed that God was able to cure him, and that by the ministry of his prophet: but his faith was mixed with vain conceit.

V. 12. {Are not Abana} Or, Amana. It is called Adonius, and Pharpar is called Orontes.

{and Pharpar rivers of Damascus} Much is written of the clearness, sweetness and usefulness of these two rivers. The one is said to run through many parts of Damascus; whereby it comes to pass that most of the houses in that city are furnished with store of good water. The other is said to flow along by it, whereby their gardens, orchards, vineyards, meadows and other places are made very fertile.

{better then all the waters of Israel} He by experience knowing the benefit of the waters of his own country supposes there could not be better in another nation.

{may I not wash in them and be clean?} This has relation to the prophet’s charge v. 10. And hereby the Syrian implied that the prophet might as well have sent him to the rivers of Damascus as to Jordan, and that they might have as great a virtue to cleanse him of his leprosy as the water in Jordan. He supposed he was sent to Jordan for the virtue that was in that water.

{So he turned, and went away} From the prophet’s house.

{in a rage} See v. 11. He does not only slight the prophet’s charge, but is also much incensed against him.

V. 13. {And his servants came near, and spake unto him, and said} These were faithful servants, who though he were in a rage, yet would not soothe him up therein; but observing that he was unjustly and unduly moved, and that to his own prejudice, they made an assay to pacify his mind, and that for his good; and give him good advice.

{My father} This title uses to be given to all sorts of superiors, Exod. 20. 12. as to kings, 1 Sam. 24. 12. to priests Judg. 18. 19. to prophets, ch. 2. 12. & 6. 21. & 13. 14. and here to a prince; yea also to men of age and dignity above others, Acts 22. 1. Here it was given to Naaman, either in regard of his place, he being a great man, v. 1. or in regard of his disposition, he being mild and gentle towards his servants, and careful of their good, as a father of his children; or in regard of the deliverances that he had wrought for Syria, which made him accounted and styled a father of his country. Whatsoever the respect were, it is a note of reverence mixed with love. And whereas the word servants is of the plural number, and yet they said, My father, it is because they were all of the same mind, or because one spoke for all.

{if the Prophet} There is an emphasis in this title. They imply that he that gave the direction ought to be hearkened unto, seeing he was a prophet.

{had bid thee do some great thing} Some difficult thing, which would have required much cost and pains.

{wouldst thou not have done it?} This interrogation implies a strong affirmation, q.d. Certainly you so desire the taking away of your leprosy as you would not stick at anything you could do for the removing of it.

{how much rather then when he saith unto thee, Wash and be clean} When he requires a matter so easy to be done. Hereby they showed they believed the prophet’s word, and that obedience ought to be yielded thereto, without questioning the probability or improbability of the means.

V. 14. {Then went he down, and dipped himself seven times in Jordan} He went up deep in the river, and drenched himself over head and ears, so oft as the prophet had enjoined him. The leprosy was spread over his whole body, from the crown of his head to the sole of his feet; therefore he so dipped himself.

{according to the saying of the man of God} Having well taken his servant’s advice, he followed the prophet’s direction both for the substance and circumstances thereof.

{and his flesh came again like unto the flesh of a little child} i.e. fresh, soft, clear, without scar or wrinkle. His disease was thoroughly cured, and his flesh in a better case than if he had had no leprosy at all.

{and he was clean} Luk. 4. 27. This shows the accomplishment of the prophet’s promise, v. 10. So as God passed by his former incredulity and distemper, and accepted of that faith which was wrought in him by the counsel of his servants. This was Elisha’s tenth miracle. See ch. 2. 14.

V. 15. {And he returned to the man of God} His passion being now clean allayed, and he finding to his great comfort and benefit the power and efficacy of the prophet’s direction, his grateful mind makes him return to him again, like the tenth leper, Luk. 17. 15.

{he and all his company} That he might now testify as great respect to the prophet after he had received the blessing, as he had done before v. 9. when he expected it.

{and came and stood before him} Namely, at the door of his house, as v. 9.

{and he said} To Elisha, being come out to him.

{Behold, now I know that there is no God in all the earth but in Israel} He believed that his cleansing was by a divine power, and that it was the God of Elisha who had brought it so to pass; and thereupon he acknowledges him not only to be a god, but also the only true God. Thus that which Christ says of the centurion Luk. 7. 9. I have not found so great faith, no not in Israel, may be applied to this captain, who it seems, was cured both in body and soul. Neither thought he it enough to believe in his heart, unless he also confessed the Lord with his mouth, Rom. 10. 10.

{now therefore, I pray thee, take a blessing} A gift in testimony of gratitude. So Gen. 33. 1. This prophet of the Lord was more honored by this Gentile, than by most in Israel.

{of thy servant} See 1 King. 18. 13.

V. 16. {But he said, As the Lord liveth before whom I stand} See 1 King. 17. 1.

{I will receive none} It was God’s honor that Elisha aimed at, not his own profit. It was enough to him that the God of Israel was acknowledged by this Syrian to be the true God. Miracles are the immediate work of God; and that power Elisha having freely received would freely exercise, Mat. 10. 8. Simon Magus was sharply reproved for a conceit clean contrary hereunto, Acts 8. 18, 20. Besides, herein the prophet showed that it was enough for him that the Syrian was healed; and hereby he would allure him the more to hearken to his counsel in other things, that did so much good for no gain.

{And he urged him to take it} This further shows the grateful disposition of the Syrian, and his true and earnest desire to have the prophet receive somewhat. See the like Luk. 24. 29. Acts 16. 15.

{but he refused} Having good ground to refuse all recompense he would not be forced from his principles.

V. 17. {And Naaman said, Shall there not then, I pray thee, be given to thy servant} This is a form of an earnest desire, 2 Sam. 13. 26. He would do nothing without the prophet’s direction and approbation, and therefore makes this prayer unto him.

{two Mules burden of earth} Of mules see 1 King. 1. 33. Some think Naaman craved this earth out of Elisha’s house, because he asked him leave to carry it away: For if he had taken it otherwhere out of the land of Israel, he should rather have asked the king leave, or at least the owners of that land out of which he would take the earth. Or because he saw that the waters of Jordan were effectual upon the prophet’s charge to cure his leprosy, he might think that the earth also which the prophet gave him leave to carry away, might be as consecrated earth. But the words following show the reason why he desired to carry away that earth.

{for thy servant will henceforth offer neither burnt offering nor sacrifice} See 1 King. 3. 15. & 8. 62.

{unto other gods} This shows that having been before an idolater, by this miracle he was brought to see that Jehovah the God of Israel was the only true God, and the gods of other nations but false gods, to whom neither burnt offering nor sacrifice was to be offered up.

{but unto the Lord} Of this title Lord put for Jehovah see 1 King. 18. 21. This shows him to be a true convert, in that he turned from false gods to the only true Lord. And herein he was a type of the calling of the Gentiles, 1 Thess. 1. 9. Now this shows that the end of his desire of so much earth as is before mentioned was to make an altar thereof to the true God: for an altar might be made of earth, Exod. 20. 24. Howsoever the Jews were bound to go to the altar that was in the temple, and thereon to offer their sacrifices, yet we cannot say that Gentiles were tied thereunto. The Syrian would testify that he worshiped the God of Israel, by erecting an altar of the earth of Israel: and this altar, with his sacrificing thereon, should be a testimony to the Syrians among whom he lived that the God of Israel was the true Lord. We deny not but there might be much weakness in this new convert, and that his conceit of carrying that earth away, even for the forementioned use, savored of superstition; but his zeal was good, and the ends that he aimed at commendable.

V. 18. {In this thing the Lord pardon} Pardon supposes a fault. It is therefore a sin which he here acknowledges, and craves pardon for.

{thy servant} See v. 15.

{that when my master} The king of Syria: Of whom see v. 1.

{goeth into the house of Rimmon} Rimmon was the idol of the Syrians. The word signifies a pomegranate. It is derived from a root that implies exaltation: for they exalted their idol into the room of a god. This also is the name of a man, 2 Sam. 4. 2. of a city, Josh. 15. 32. of a rock, Judg. 20. 45.

{to worship there} The house of Rimmon was their idolatrous temple and place of worship.

{and he leaneth on my hand} It was Naaman’s place and office to be next the king, so as he used to lean on him on all occasions. The like is noted of a prince in Israel, ch. 7. 2. Whether the king went to the idol temple, or any whither else, Naaman must go with him. It may be for the time of his leprosy he forbore that duty; but now his leprosy is taken away, he conceived he must do it again. Thus was he brought to do outward reverence before the idol.

{and I bow my self in the house of Rimmon} In this phrase his worship towards the idol is set out. For the Hebrew word translated bow down is frequently used to set out divine worship, oft applied to the true God, as Psal. 5. 7. & 99. 9. So also to idols, Deut. 4. 19. Ezek. 8. 16.

{when I bow down my self in the house of Rimmon} He repeats the same phrase again, to show his detestation of the fact, and grief for the occasion of committing it.

{the Lord pardon thy servant in this thing} This also is a repetition, testifying an earnest desire of pardon, that his bowing might not be laid to his charge. Many take this as a purpose of the Syrian to join with idolaters in their outward worship: but the words do not necessarily imply any such purpose, but rather a supposition of some frailty; q.d. Though I purpose to worship no god but the God of Israel, yet if my master require me to accompany him into the house of Rimmon, and there, he leaning on me, I be caused to bow down, the Lord pardon me. Thus he accounts his bowing a sin. Besides, that which he speaks of was a matter belonging to his office; so as he had no purpose to worship the idol, but to continue his service to the king. But the words may also be taken of the time past, q.d. In this thing the Lord pardon thy servant, that when my master went into the house of Rimmon to worship there, and leaned on my hand, and I bowed my self in the house of Rimmon; that I bowed my self in the house of Rimmon, the Lord pardon, &c. The very words of this text are in other places translated by the time past, as בבא when he went, Psal. 51. 1. & 52. 1. & 54. 1. so, leaned, 2 Sam. 1. 6. and, bowed down, Exod. 33. 10. And by this translation many scruples and doubts are taken away, and all pretext for outward bowing before an idol removed. And this exposition seems most proper, because in the verse before Naaman protests that he would not offer unto any other god but unto the Lord.

V. 19. {And he said unto him, Go in peace} This is a usual farewell phrase, as Exod. 4. 18. and does not here imply an approbation of any sinful intention, but only a friendly dismission, without any reference to that which Naaman had said. Or if it have relation thereunto, what can it imply but an absolution, signifying that God had pardoned his former idolatry; or a consolation, intimating that God would bear with his frailty; or a direction, advising him not to trouble himself about bowing before an idol, but to remember his promise of worshiping the Lord.

{So he departed from him a little way} Heb. a little piece of ground. Some take it to be a mile, or thereabouts, Gen. 35. 16. His departure shows that he was fully satisfied about his cure, and about the prophet’s friendly dismission. The intimation how far he was departed has relation to the history following about Gehazi, who followed Naaman anon after he was out of Elisha’s sight.

V. 20. {But Gehazi the servant of Elisha} Such as are trained up under good masters do not always prove like their masters; witness Judas and Gehazi here.

{the man of God} See 1 King. 13. 1.

{said} Within himself, and to himself, as Mat. 9. 3.

{Behold, my master hath spared Naaman} Has not put him to that cost and charges for the cure he wrought upon him as he might have done.

{this Syrian} He adds this as a reason why his master might and should have taken that present which was offered him; namely, because it was offered by one that was not only a stranger but also an enemy to Israel. Thus he looks to Naaman’s former condition, and not to his present conversion; for covetousness had blinded his eyes.

{in not receiving at his hands that which he brought} See v. 16. This shows wherein Elisha spared Naaman.

{but as the Lord liveth} See 1 King. 1. 29. He binds himself to accomplish his impious purpose with a sacred oath, whereby he much aggravates his wickedness.

{I will run after him} This implies great speed. For the feet of wicked ones are swift to evil, Rom. 3. 15.

{and take somewhat of him} He runs to take what his master utterly refused, v. 16. and so, as much as in him lies, he takes away the glory of his master’s freeheartedness.

V. 21. {So Gehazi followed after Naaman} Evil men soon put in execution their evil intentions.

{and when Naaman saw him running after him} He discerned him to be Elisha’s servant, and supposed the speed he made implied some matter of importance.

{he lighted down} The Hebrew word signifies a quickness or speed in his action. So Gen. 24. 64. Josh. 15. 18.

{from the Chariot to meet him} Naaman here gives two evidences of the respect he bore to Elisha; One was, that at the first sight of him whom he supposed to be a messenger from Elisha, he lighted from his chariot. The other, that he turned back to meet him, and did not stay till the messenger should come to him.

{and said, Is all well?} Heb. Is there peace? See ch. 4. 23, 26. The Hebrews under this word peace comprise all prosperity.

V. 22. {And he said, All is well} Heb. Peace. Herein he answered directly to the question.

{my master hath sent me, saying} Both this and all the following parts of his answer are forged and false: and tendering them all in his master’s name, he does him the greater dishonor.

{Behold} He premises this, to make Naaman the more to heed his message.

{even now} Since you departed away from my master.

{there be come to me} He orders his speech as if the prophet himself had been speaking unto Naaman.

{from mount Ephraim} There was a college of prophets.

{two young men of the sons of the Prophets} Such were most fit to receive money and apparel, and Elisha would be most forward to relieve such, and therefore cunningly he feigns there were such come to him.

{give them, I pray thee, a talent of silver} It was no small sum that he asked; for a talent of silver is three hundred seventy-five pound sterling. See 1 Chron. 22. 14. Hereby he showed that he had a mind to purchase somewhat for himself and his posterity, as is intimated v. 26.

{and two changes of garments} See v. 5. He desired for each of the young men one garment.

V. 23. {And Naaman said, Be content} Be willing, and refuse not to take my offer.

{take two talents} That each of the young men might have one. This showed Naaman’s gratitude, liberality and bounty.

{And he urged him} See v. 16. It seems that Gehazi complementally refused to take more than one talent, which he said his master desired, cunningly pretending faithfulness.

{and bound two talents of silver in two bags} They must be great bags, that held three hundred seventy-five pound apiece.

{with two changes of garments} For so many were desired, v. 22.

{and laid them upon two of his servants} For one man could not well bear both the bags.

{and they bare them before him} i.e. before Gehazi, that he might see them go whither he would have them.

V. 24. {And when he came to the tower} Or, secret place. Heb. Ophel. It is oft used as the proper name of a place, 2 Chron. 27. 3. & 33. 14. Neh. 3. 26. & 11. 21. It signifies a high place made for safety; yea sometimes also a dark, obscure and hidden place. Here Gehazi lays what was brought, that it might be concealed from his master, and kept safely for his own use.

{he took them from their hand} i.e. the silver and garments which Naaman’s servants brought.

{and bestowed them in the house} The tower before mentioned was in that house where Elisha then abode. It may be it was a college where sons of the prophets were; or, Elisha’s own house.

{and he let the men go} He stayed them no longer than till they had delivered unto him the foresaid commodities.

{and they departed} Quietly and quickly, without staying for a reward.

V. 25. {But he went in} After he had made all sure, as he thought so as none should know it but himself.

{and stood before his master} With a bold impudent face, as if he had done nothing amiss. This phrase implies a readiness in a servant to do what his master shall command, 1 King. 1. 2.

{and Elisha said unto him, Whence comest thou, Gehazi?} He propounds his question familiarly calling him by his own name, to try if he would ingenuously tell the truth. It appears by this question, that he had been some while absent.

{And he said, Thy servant} This note of reverence this hypocrite complementally uses to make his master the less suspect him.

{went no whither} Heb. not hither or thither. Not to one place or other; not out of the house.

V. 26. {And he said unto him, Went not my heart with thee, &c.} Have you been so long with me, and know not that God has bestowed an extraordinary spirit upon me, whereby I can discern things done in my absence? Know that in spirit by a divine vision I saw you run after the man, and the man light out of his chariot to meet you. I saw what he gave you, and where you laid it; I tell you, I saw all, though you seek to conceal it from me.

{Is it a time to receive money} This implies that if the occasion, manner and time of receiving had been meet, simply to receive a gift had not been unlawful (See Matth. 18. 6. 1 Cor. 9. 12.) but, at this time it was most unlawful, because his master had refused it, and that upon good grounds. See v. 16. And his now receiving crossed all the ends his master aimed at in refusing the reward. Elisha and other prophets, living among idolaters, ought at that time to avoid all things that might any way dishonor their calling or disgrace their carriage among idolaters, so as it could not be but most unseasonable for Elisha’s servant at that time to receive gifts, which might be taken for bribes.

{and to receive garments} Such he had received, v. 23.

{and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?} Elisha by a divine spirit might perceive that Gehazi had it in his thought to buy such things with the money he had of Naaman, and leaving Elisha’s service, to dwell alone, and have servants to attend him, and such enclosures and cattle as were fit for him. See v. 22. The manner of propounding the reproof interrogatively much aggravates Gehazi’s fault.

V. 27. {The leprosy therefore of Naaman shall cleave unto thee} God proportions the punishment answerably to the sin. Gehazi had a mind to be rich and glorious and in high account, but now a punishment is inflicted upon him which separates him from ordinary communion with men, and makes him seem base and abominable before all: He coveted Naaman’s goods, and gets his leprosy therewith; He had an impure mind, and answerably his body is punished.

{and unto thy seed} This may be taken both of the children he then had and of others that should proceed from him, in case he should have any after this. The meaning is, that the leprosy should so seize on him and his posterity as it should not be taken away. See 2 King. 2. 33. Yet as promises so threatenings had their limitations, ch. 20. 5. Jon. 3. 10. See ch. 8. 4.

{for ever} Generation after generation, 1 King. 8. 13.

{And he went out from his presence a leper} The judgment denounced was instantly executed. And because he was a leper, he could no longer abide in his master’s presence. See 2 Chron. 26. 20.

{as white as snow} The leprosy brings a white scurf upon the parts infected, Numb. 12. 10. Exod. 4. 6. Here we see the power of God manifested in his servant by inflicting leprosy, as well as by taking it away, ver. 14. So Numb. 12. 13. The like is often noted of Moses; he brought plagues on Egypt, and removed them. This then was Elisha’s eleventh miracle. See ch. 2. 14. Of doing contrary things by the same minister, see ch. 6. 18.

CHAPTER 6

Ver. 1. {And the sons of the Prophets said unto Elisha} Ever since the rapture of Elijah he was the head and master of those in Israel which were called sons of the Prophets. See ch. 2. 15. & 1 King. 18. 4.

{Behold now, the place where we dwell} The college or schools where they met to hear Elisha instruct them, direct them, and resolve their doubts.

{with thee} Heb. before thee. For they which dwelt there stood as attendants before Elisha.

{is too strait for us} God so wrought upon many by the miracles and ministry of Elisha, as the number of his disciples daily increased more and more, so as the place where they were before was not spacious enough for them.

V. 2. {Let us go, we pray thee, unto Jordan} At Jordan there was not only conveniency of water, but also wood and other materials to build withal.

{and take thence every man a beam} Every one so much as he could roll down, and make fit to erect a meeting place withal. Or it may be they intended not only one spacious place to meet in, but also other rooms for habitation. This word beam is to be taken synecdochically for any materials fit for building.

{and let us make us a place there} Namely, at or by Jordan.

{where we may dwell} They intended not only one room for the prophet to read in, but also others to lodge in.

{And he answered, Go ye} He readily yielded to so just a desire.

V. 3. {And one said, Be content, I pray thee} The meaning is, that he would be willing to grant their desire. See ch. 5. 23.

{and go with thy servants} See ch. 2. 16. They expected some blessing from his presence, as Barak from Deborah’s, Judg. 4. 8. And they were not deceived in their expectation. See v. 6.

{And he answered, I will go} He was as ready to grant this desire as the former, v. 2. Willingly he let them go, and willingly he went with them.

V. 4. {So he went with them: and when they came to Jordan, they cut down wood} They were diligent to accomplish what they intended. It is probable some of these had sufficient skill to square and frame and fit timber for a building, and to cover it also, and make all fit for habitation; but here only mention is made of cutting down wood, because of the miracle v. 6. But surely the circumstances show that they erected no stately palace, but such buildings only as might be fit for mean persons to keep them from wind and weather.

V. 5. {But as one was felling a beam} Or, a piece of timber.

{the ax-head} Heb. iron. For all but the edge of it was of iron, that haply was steel.

{fell into the water} Iron being heavy quickly sinks to the bottom of a river: And if that be deep, it can hardly be got again by ordinary means.

{and he cried, and said, Alas} See ch. 3. 10.

{Master} As this in general is a note of reverence; so in particular it is here a note of that superiority and authority which Elisha had.

{for it was borrowed} Things borrowed must be restored. This made him the more desirous to recover it, and he was confident his master could get it again.

V. 6. {And the man of God said, Where fell it?} The prophet was ignorant of this circumstance. See ch. 4. 27.

{and he shewed him the place} His desire to have it again made him ready to do what was required.

{and he cut down a stick and cast it in thither} This stick was as the salt, chap. 2. 21. and the meal, chap. 4. 41. and the tree, Exod. 15. 25. Only a visible means of manifesting the power of God. The prophet using it, it became as a lodestone to draw the iron to it.

{and the iron did swim} Against its nature: So that this was Elisha’s twelfth miracle. See ch. 2. 14. Some Hebrew expositors say that Elisha made this piece of wood in fashion to the helve or handle of an ax, one end thereof being fit for the eye or hole in the head of the ax; and that this helve sunk to the bottom where that head was, and so both of them being fitted together rose up to the top of the water. Thus they make many miracles of one; but without warrant from the text.

V. 7. {Therefore said he, Take it up to thee} The prophet thought it not enough that they should see such an extraordinary work done, but also would have the man for whose sake it was done partake of the benefit thereof.

{And he put out his hand, and took it} It so floated on the top of the water and came so near to the bank, that putting out his hand he easily and readily took it.

V. 8. {Then the king of Syria warred against Israel} It seems this king bore an implacable hatred against Israel: He had written a letter to the king of Israel, and desired a great request of him, which was granted, ch. 5. 6, 14. yet he continues to war against him.

{and took counsel with his servants} i.e. counselors of state, or commanders in war, called his servants because his subjects.

{saying, in such and such a place} The Hebrew words are used to set out a certain but unnamed thing, whether person, as Ruth 4. 1. or place, as 1 Sam. 21. 2. and here. The first word is drawn from פלא hid; the other, from אלם mute: so as it was such a place as was secret, and they who lay therein were silent.

{shall be my camp} Heb. encamping. There he laid soldiers, as in an ambushment, having some intelligence that the king with his attendants would pass that way, and intending suddenly to surprise them.

V. 9. {And the man of God sent unto the King of Israel} Though the king of Israel were an idolater, yet the prophet had respect to the nation, which was of the seed of Abraham, Isaac, and Jacob, to whom a special covenant was made; and also to the true worshipers of God that in Israel were mixed among the idolaters; and withal to the insolency of the enemies, who if they had taken an advantage against the king of Israel would have blasphemed the God of Israel.

{saying, Beware} This admonition the prophet gave the king, to keep him out of the snare the enemy had laid for him.

{that thou pass not such a place} That you come not near it.

{for thither the Syrians are come down} This is the reason of the foresaid admonition. It seems the place was some low dale, because the Syrians are said to descend or come down, and that secretly to set upon, and to apprehend or slay such as should pass by. This manifestation of the king of Syria’s secret plots and practices was Elisha’s thirteenth miracle. See ch. 2. 14.

V. 10. {And the King of Israel sent to the place which the man of God told him, and warned him of, and saved himself there} By his scouts he discerned that to be true which the prophet had told him, and thereupon did forbear to go thither. Thus by avoiding his enemies’ snares he is said to save himself, and with himself such as should have accompanied him. This phrase of saving himself shows that it was the king’s person which the enemy especially aimed at, as 1 King. 22. 31.

{not once nor twice} i.e. many times: so as the enemy made many attempts to surprise the king.

V. 11. {Therefore the heart of the king of Syria was sore troubled for this thing} The word implies such a trouble in his soul as the sea uses to be troubled withal when strong storms and tempests blow upon it.

{and he called his servants, and said unto them} In his trouble he communicated his doubts to them. See v. 8.

{Will you not shew me which of us} Or, which of them that belong to us. It seems his ambushments were very closely carried, and none knew them but such as were of his special counsel.

{is for the king of Israel} Is in pay with him as an intelligencer, or so prefers him before us as to reveal our counsels to him.

V. 12. {And one of his servants said, None} Heb. No. You need not fear any of your own counselors; there is none so unfaithful and treacherous.

{my lord O king} This is a reverent and loving compellation given to his sovereign.

{but Elisha the Prophet that is in Israel} This servant had been in Israel with Naaman, or on some other occasion, and there heard of the extraordinary things that were done by Elisha; or else the fame of his great works was spread abroad in Syria, and this man had taken special notice thereof.

{telleth the king of Israel the words that thou speakest in thy bedchamber} By the report which he had heard of Elisha he knew he had the Spirit of God in him, and thereby could discern the most secret things that were done in any place.

V. 13. {And he said, Go, and spy where he is} The king’s mind was so blinded as he little thought of the divine spirit that was in Elisha, though evidence thereof was given unto him; but thinks if he might know where he was, he could deal well enough with him.

{that I may send and fetch him} He supposed he had to do but with a weak man, whom he could catch and fetch as it pleased him, and considered not that he who could save his king from danger could much more save himself.

{And it was told him, saying} Kings have those that are ready to do what they require.

{Behold, he is in Dothan} Dothan was a city near to Shechem and Samaria. Gen. 37. 13, 17.

V. 14. {Therefore sent he thither horses, and chariots, and a great host} Heb. heavy host. The king looked only to outward means, and considered not what power it was that guarded Elisha.

{and they came by night} Lest being espied, defense should be made both from the city and other parts of the kingdom.

{and compassed the city about} This shows it was a great host.

V. 15. {And when the servant} Or, minister, one whom Elisha had chosen to attend upon him in Gehazi’s room.

{of the man of God was risen early and gone forth} Upon some other occasions; not then fearing any such danger.

{behold, an host compassed the city both with horses and chariots} The king thought to make sure of the prophet.

{and his servant said unto him} As soon as he espied the enemies’ host, he ran back to his master to tell him thereof.

{Alas, my master} See v. 5.

{how shall we do?} A phrase of despair, not unlike that chap. 3. 10. He did not well consider the spirit and power of his master.

V. 16. {And he answered, Fear not} This is a phrase of encouragement, as Ex. 14. 13.

{for they that be with us are more then they that be with them} 2 Chron. 32. 7. This he said before his servant had seen what preparations God had made for their defense, that when he should see them, he might the rather know they came from God, because his master had made them known beforehand, Isa. 48. 5.

V. 17. {And Elisha prayed, and said} Prayer is a means not only of obtaining help in time of need, but also of enabling us well to discern and to make the best use of that help which God does afford us.

{Lord, I pray thee, open his eyes that he may see} It was a vision that was here represented to this servant, which without a special gift from God could not be perceived.

{And the Lord opened the eyes of the young man} This young man is the same that v. 15. was called servant or minister. Minister sets out his office; young man his age.

{and he saw} What God opens men’s eyes to see, they shall see: the eyes of the body being opened see corporal objects, Joh. 9. 6, 7. and the eyes of the mind, spiritual.

{and behold, the mountain was full of horses and chariots of fire round about Elisha} Dothan was at the bottom of a mountain, so as one in the city might see things on the mountain. Therefore in a vision Elisha appeared to this his servant on that mountain compassed about with fiery horses and chariots, which were no other than the angels of God, a great multitude of whom were together in manner of a host, like horses and chariots, because the enemy that besieged the city came with like preparation, v. 15. The mountain is said to be full of them by reason of their great number. They appeared to be of fire, to manifest their terror; so as with the sight of them all fear might be put out of the heart of this servant. This verifies that which is written, Ps. 34. 7. & 68. 17. & 91. 11. & Mat. 26. 53. See ch. 2. 11.

V. 18. {And when they came down to him} i.e. the host of the Syrians. They came down, for Dothan was in a low place. And the prophet being come out of the city, it is probable they came to him to inquire for Elisha, not knowing it was he.

{Elisha prayed unto the Lord} By this Elisha acknowledged that what he did or would do was from the Lord.

{and said, Smite this people, I pray thee, with blindness} The blindness here intended was not simply of the body, as if they could see nothing at all, but rather a blindness whereby the eyes of their mind and body both were so dazzled as they could not well distinguish things and persons in the true and proper kind thereof. Note Luk. 24. 16. Mark 8. 24. See Gen. 19. 11.

{And he smote them with blindness, according to the word of Elisha} See 1 Chron. 5. 20. God soon grants the desires of his servants, Jam. 5. 17, 18. Elisha by prayer procured the eyes of his servant to be opened, and the eyes of his enemies to be blinded: So as contrary works were wrought by the same person. See chap. 5. 27.

V. 19. {And Elisha said unto them} It is supposed they asked him which was the way to the city, and where they might find Elisha; and Elisha made answer as follows.

{This is not the way, neither is this the city} This is no proper equivocation, but a mere ambiguity of speech, which upon due heeding might have been found out. They asking the way to find Elisha, he directly tells them that was not it which they took; for Elisha was going to Samaria; nor that the city; for Elisha was come out of it. In such a sense John denied himself to be Elias, namely, as the Jews took Elias to be John, Joh. 1. 21.

{follow me} Heb. come ye after me. He was not known to them, and therefore he bid them the more boldly to follow him.

{and I will bring you to the man whom ye seek} He meant so to show himself to these men as they should discern and know him to be Elisha, whom they sought; herein therefore he declares a truth.

{But} Heb. and. The copulative best fits this place, for he intended to show himself to them in Samaria. If therefore we translate it, and he led them, it well follows upon his intent. The particle but implies that he pretended one place and led them to another.

{he led them to Samaria} Samaria was the chief city of the kingdom, where the king had his palace and court; where was a settled militia and such store of men and warlike furniture as was enough to overpower and destroy all these Syrians.

V. 20. {And it came to pass when they were come into Samaria} This proves that they were struck with such blindness as is noted, v. 18. because they followed Elisha into a place of such danger to themselves.

{that Elisha said, Lord, open the eyes of these men that they may see} Thus he undid what he had done before, as Jam. 5. 17, 18.

{And the Lord opened their eyes, and they saw} See v. 18. Besides the miracle of discovering the king of Syria’s plots and practices, v. 9. there are four other miracles mentioned in this history. 1. Angels coming down as a host for the defense of Elisha, v. 15. 2. The opening of his servant’s eyes to see them, v. 17. 3. The smiting of the Syrians with blindness, v. 18. 4. The opening of their eyes again, v. 20. And all these upon Elisha’s prayer. See ch. 2. 14.

{and behold, they were in the midst of Samaria} They distinctly saw and well discerned the danger wherein they were, being in the midst of their enemies; so as they could not but be much affrighted therewith.

V. 21. {And the king of Israel said unto Elisha, when he saw them} It is supposed that Elisha had beforehand sent a messenger to the king, to signify unto him that he was bringing such enemies into Samaria, and to advise him to have all his troops in readiness, that the enemy might be the more quailed. Hereupon the king thus speaks to Elisha.

{My father} Of this title father see ch. 2. 12. & 5. 13. Here the king gives it to the prophet but complementally and hypocritically; or, if he did it from his heart, he soon changed his mind, as appears, v. 31. Thus the Jews who cried unto Christ as he came into Jerusalem, Hosanna, Matt. 21. 15. after he had been a while in Jerusalem, cried, Let him be crucified, Matt. 27. 22.

{shall I smite them?} Elisha having brought them into the king’s power, the king would do nothing about them without his direction. He means such a smiting as should slay them.

{shall I smite them?} He doubles the phrase to testify the great joy he had in having them under his power, and the great desire he had to destroy them all.

V. 22. {And he answered, Thou shalt not smite them} The prophet passed by that mischievous end for which the Syrians came, namely to carry him to his enemies; and the inveterate hatred that the whole nation did bear against Israel; and thought it punishment enough, that they saw themselves to be in the very pit of destruction. And now that they might live to declare the power of God, even among the enemies of God, he advises to spare them, and not to destroy them.

{wouldest thou smite those whom thou hast taken captive} This admits a double interpretation. 1. Men use not to kill such as in the field are taken captives, and stand not out in hostility; much less therefore ought the king to kill such as by God’s extraordinary providence are brought to him. 2. Though he might slay his own captives, yet he had no power over the Lord’s captives, but must deal with them according to that direction which he shall receive from the Lord: which direction follows afterwards.

{with thy sword and with thy bow} These were the two most usual weapons for war, wherewith enemies were vanquished, and therefore by name expressed. See 1 Chr. 5. 18.

{set bread and water before them} By bread and water all manner of sustenance is usually meant in Scripture, Deut. 23. 4. 1 Sam. 25. 11. Isa. 3. 1. Amos 8. 11.

{that they may eat and drink} The prophet here practices that which is commanded Prov. 25. 21. and overcomes evil with good, Rom. 12. 20.

{and go to their master} That so they might declare to him what forbearance and courtesy they had found in Israel, notwithstanding his enmity against Israel.

V. 23. {And he prepared great provision for them} The king royally feasted them, as if they had been ambassadors with an honorable retinue, and that from confederate princes; and herein he showed his respect to the Lord’s prophet.

{and when they had eaten and drunk} These enemies observed such entire welcome as they cast off all fear, and gladly accepted their royal entertainment, intimated under the phrase of eating and drinking.

{he sent them away} Neither openly nor secretly did he enterprise any mischief against them, but dismissed them in peace.

{and they went to their master} No evil at all was done them, but they returned in safety to him that sent them forth.

{So the bands of Syria came no more into the land of Israel} There is some difficulty in this place by reason of the history immediately following; but it may be taken in three distinct respects: 1. Of the bands of Syria; These very bands that were so courteously entertained never after this came as enemies against Israel. 2. Of the manner of coming; The bands of Syria made no more such inroads into Israel, nor laid such ambushments as are mentioned ver. 9. This they feared lest by the prophet they should be discovered and surprised. 3. Of the time; For a long time the bands of Syria came not into Israel.

V. 24. {And it came to pass after this} After the forementioned courtesy. See v. 14. 23. But how long it was after this is not expressed.

{that Benhadad King of Syria} It is very probable it was the same Benhadad that was twice overthrown by Ahab, 1 King. 20. 20, 25, 29. and by whose army Ahab was slain, 1 King. 22. 34. Then observe God’s just judgment still following the Israelites for letting Benhadad go when he had delivered him into their hands. See 1 King. 20. 35. & 1 Sam. 15. 19.

{gathered all his host} By experience he had found that it was in vain to send some troops or regiments against Israel, and therefore he gathers together as great a host as he could; and with it in a manner dared the God of Israel, as if that God who had caused sundry of his troops to be defeated of their purpose, could not disappoint that great army.

{and went up and besieged Samaria} Of Samaria see v. 20. & 1 Kin. 16. 24. Though his subjects had found extraordinary courtesy in Samaria, yet is he no whit moved therewith, but besieges even Samaria. See v. 19, 23.

V. 25. {And there was a great famine in Samaria} By reason of the long siege, against which they were not well provided with victuals. But the principal cause was their idolatry and other sins.

{and behold, they besieged it} They continued so to beleaguer the city as none could come out for provision, or enter in with provision.

{until an asses head} Ass’s flesh is no good food: by the law it was unclean. See Exod. 13. 13. Yet here by reason of the extremity of famine, it was not only eaten, but bought at a great price. Some think the ass’s head is synecdochically put for the whole ass: but it is not probable that in so great a famine so much flesh should be sold together. It is safest to take the phrase literally; and so it will better agree with the price of that which follows. Indeed there could be but little meat in an ass’s head; but in such a famine a little was made to go far.

{was sold for fourscore pieces of silver} The word pieces is not in the Hebrew. Now where a sum of silver or gold is mentioned, and no particular quantity expressed, there shekels ordinarily be understood. Now a shekel of silver was with the Jews as much as two shillings sixpence with us: By which account an ass’s head was sold for ten pound sterling. See 1 Chr. 22. 14.

{and the fourth part of a kab} A kab is a Hebrew measure containing about a pottle of our measure, so as the fourth part of a kab was about a pint.

{of doves dung} That which is here translated doves dung may be taken for the corn which a dove flying out of the field into the city might bring with her in her crop; Or, for that corn which came out with the dove’s dung; Or, as most take it, for the very dung itself that came from them, which the extremity of famine forced men to eat. And this may seem the more credible, because it is implied ch. 18. 27. that men by famine may be brought to eat their own dung and drink their own piss. Some to mollify this, say, that pigeon’s dung was then bought for salt to season things withal, or for fuel to dress things with. But we may well think that such as were forced to eat their own children, as v. 28. might much more be forced to eat as bad as dove’s dung.

{for five pieces of silver} i.e. twelve shillings and sixpence.

V. 26. {And as the king of Israel was passing by upon the wall} The king himself, in regard of his own good, could not in such an extremity be idle or careless of the state of the city. Therefore he oft passed up and down upon the wall, to see how the city remained fenced, how the soldiers kept their ward, which way they might send out for provision, how the enemy lay, what batteries might be providing against the city, and other like things which were carefully to be looked unto.

{there cried a woman unto him, saying} It is probable that she observed how the king day after day passed by upon the wall, and watching her opportunity made her complaint unto him.

{Help, my Lord, O king} See v. 12. Her case was such, and all other magistrates so for themselves, as she knew not whom to go unto but her sovereign. She propounds her case indefinitely in this word help, that she might the rather move him to hearken to her.

V. 27. {And he said, If the Lord do not help thee} Heb. Let not the Lord save thee. According to the former reading it implies a disability in him to afford her any help, in that the Lord did not help her; for he supposed she had called unto him for food: and thus it has relation to that which follows; Whence shall I help thee? Can I do more than God? He shows it was in vain for her or any other of his subjects to seek sustenance of him, God affording to him or to any in the city. According to the latter reading, Let not the Lord save thee, it is an imprecation or a curse, as if the king should wish some vengeance upon her for troubling him in that extremity.

{out of the barn-floor, or out of the wine-press} Out of the barn all manner of corn used to be brought for bread; and from the winepress, wine, which was an ordinary drink in those countries: q.d. I know not where to have either bread or drink.

V. 28. {And the king said unto her, What aileth thee?} It is probable the woman, upon the king’s hasty and wrathful answer, told him it was neither bread nor wine she came for, but rather justice: And that thereupon the king should say, What aileth thee? What is the cause why you complain to me?

{and she answered, This woman} It seems both the women betwixt whom the quarrel was, came together to the king, as 1 King. 3. 16.

{said unto me} There was a compact between the two women to eat their children in order, one after another.

{Give thy son, that we may eat him to day} Upon the agreement it fell out that the plaintiff’s son should be first eaten.

{and we will eat my son to morrow} This was the condition that made her yield to the agreement. Seldom has there been heard the like, that mothers should eat their own children. Here was an accomplishment of God’s threatening, Levit. 26. 29. Deut. 28. 53. And it was a great aggravation of this famine. See Lam. 4. 10. Ezek. 5. 10.

V. 29. {So we boiled my son, and did eat him} Extremity of hunger makes men and women forget natural affection. We read of some that ate their own flesh, Isa. 9. 20.

{and I said unto her on the next day} Heb. other day. The Hebrew word does not imply that they kept the child no longer than for one day’s meat.

{Give thy son, that we may eat him} She that had not spared her own son would not by any means have the other’s spared.

{and she hath hid her son} Either to keep him alive, or else to eat him alone.

V. 30. {And it came to pass when the king heard the words of the woman} Words able to move the hardest heart.

{that he rent his clothes} See ch. 2. 12. & 5. 7.

{and as he passed by upon the wall} See v. 26.

{the people looked} They were moved the more to heed him because of the manifestation of his passion.

{and behold, he had sackcloth within} His upper garment, which was a long robe being rent, the sackcloth under the same was clearly discerned. See 1 King. 21. 27.

{upon his flesh} It seems he wore sackcloth next his skin. This the Jews used to do both to testify their unworthiness of any soft or fine apparel, and also to make them the more watchful. See on Gen. 37. 34.

V. 31. {Then he said, God do so and more also to me} A form of an oath anciently much used. Though he had a most wicked intention, yet he binds himself by a solemn imprecation against his own soul suddenly to accomplish it. So Acts 23. 14. See ch. 5. 20. And herein as he manifested much anger and passion, so also great rashness and unadvisedness.

{if the head of Elisha the son of Shaphat} See 1 King. 19. 16.

{shall stand on him this day} No reason is rendered by him why he should thus proceed against Elisha; only upon hearing an instance of the extremity of the famine, v. 29. his spirit is thus stirred up against him. But many probable conjectures may be made. He might think 1. That Elisha was the cause of this famine, as his master Elijah had been of the drought in his father’s time, 1 King. 17. 1. Or 2. that Elisha before this by his prayers might have removed the army, v. 8. Or 3. that Elisha could have procured food in this extremity, as well as he procured rain, ch. 3. 17. Or 4. that if the Syrians that by Elisha’s direction were dismissed, v. 23. had been slain, Benhadad might have forborne to have besieged the city. Or 5. Elisha having promised the king that God would deliver the city, but he finding extremity of famine, and despairing of deliverance, and thinking himself mocked by Elisha, is thus enraged against him. Or 6. the idolatrous prophets and others having before this instigated him to take revenge on Elisha, he now took this occasion to do it. See 1 King. 18. 17.

V. 32. {But Elisha sat in his house} Either Elisha had a house of his own in Samaria, or else he was entertained in some friend’s house as in his own. Though by the Spirit he knew the king’s resolution, yet his faith in God makes him sit quietly in his house, not fearing what he could do, Psal. 118. 6, &c.

{and the elders sat with him} These were such as feared God, and came to the prophet for counsel and comfort in that extremity; called elders either in regard of age, or office, or prudence, or it may be in all these respects.

{and the king sent a man from before him} From his presence, or from himself; namely, to cut off Elisha’s head.

{but ere the messenger came to him} To make known the king’s mind.

{he said to the Elders} He understood by that spirit which God gave him the king’s purpose, even as he knew the king of Syria’s plots, v. 12. and Gehazi’s practice, ch. 5. 26.

{See ye how this son of a murderer} i.e. Joram the son of Ahab, who was an occasion of the death of Naboth and his children, 1 King. 21. 19. and had suffered the Lord’s prophets to be slain, 1 King. 18. 4. This aggravates the murderous mind of Joram; Mat. 23. 35.

{hath sent to take away my head} Though I have deserved no such thing at his hands. See the difference betwixt Joram’s former affection to Elisha and his affection now, v. 21.

{Look when the messenger cometh, shut the door, and hold him fast at the door} Saints may prevent evil as much as they can, so they do it by lawful and warrantable means. And to restrain wicked ones from executing mischief is a benefit to them as well as to those that escape the danger.

{Is not the sound of his masters feet behind him?} This implies that the king himself followed hard after the messenger whom he sent. See 1 King. 14. 6. The interrogative puts the matter out of question, q.d. Assuredly his master is near at hand. Some think the king was presently touched in conscience for that ungrateful and horrible fact, and thereupon came speedily after the messenger to hinder the performance. And certainly God can quickly change cruel men’s minds, Gen. 31. 29. & 33. 4. 1 Sam. 24. 17. & 26. 17.

V. 33. {And while he yet talked with them} While Elisha was speaking to the elders that were with him.

{behold, the messenger came down unto him} Either he came only to the door, and was not suffered to come in, as v. 32. or the king had overtaken him, and given him a countermand, that he should do no hurt to Elisha.

{and he said} Either the messenger in the king’s name uttered the king’s words, or the king himself, who had prevented the messenger, spoke as follows.

{Behold, this evil is of the Lord} i.e. The famine, together with the effects that followed thereupon, as mothers eating their own children, &c. That evil, as it is a punishment of sin, is from the Lord, is a sound orthodox principle, Isa. 45. 7. Amos 3. 6. but to lay it as Joram does, to the Lord’s charge, as a matter of oppression and injustice, is impious and blasphemous.

{what should I wait for the Lord any longer?} This argued much diffidence and despair in this impious prince. It seems Elisha had promised succor from the Lord, which made him wait some while: But when he saw the great extremity of famine, in a desperate distrust he said, What should I wait, &c.

CHAPTER 7

Ver. 1. {Then Elisha said, Hear ye the word of the Lord} He spoke to the king, v. 7. and to the princes that accompanied him, and to the elders mentioned ch. 6. 32.

{Thus saith the Lord} See 1 King. 12. 24.

{To morrow about this time} Because the king manifested a wearisomeness in waiting, the prophet, to strengthen his faith, sets down a set and short time for sufficient succor. And herein God’s free grace and rich mercy was clearly manifested. For though the king was so far from being brought to repentance by that heavy judgment of famine as that he added sin to sin, and showed great impatience against God and cruelty against his prophet, yet the Lord considering their extremity promised present relief.

{shall a measure of fine flour} סאה Seah translated measure, held a peck and a pottle and somewhat more. Three of them make one of our bushels. He mentioned flour not meal, and fine flour, which was finely sifted, to amplify the miracle.

{be sold for a shekel} See 1 King. 10. 16. & 1 Chron. 22. 14.

{and two measures of barley for a shekel} Barley is a coarser grain than that of which the flour before mentioned was made; which it is supposed was wheat. Compare these commodities and prices with those mentioned ch. 6. 25. and you shall find a great difference betwixt them.

{in the gate of Samaria} The soldiers that went out and took those commodities for a booty, brought them to the gate of Samaria, and there sold them to the people. This circumstance of the place ratifies the truth of the prophecy, as well as the former of the time.

V. 2. {Then a lord on whose hand the king leaned} Heb. a lord which belonged to the king leaning upon his hand. The word translated lord imports the third from the King, or one of the three great officers of state, such are mentioned Dan. 6. 2. In Latin he may be called triumvir. He is supposed to be the man whom the king sent to kill Elisha, ch. 6. 31, 32. For great ones were wont to be so employed 1 King. 2. 29. Of the king’s leaning on an officer’s hand, see ch. 5. 18.

{answered the man of God, and said} See 1 King. 13. 1. Though the king and others present rested silent at the promise of the prophet, as believing the truth thereof, yet this incredulous prince opposes it.

{Behold, if the Lord would make windows in heaven} The word signifies wide open places to pour down corn in abundance, as water flowing through a sluice, Gen. 7. 11. He thought it not only impossible that such store of provision could be got on earth in so short a time, but also makes mention of heaven, as if from thence God could not send it. Either he thought not of the manna which God rained down Exod. 16. 4. Or he opposes this promise against that providence, q.d. Though God in the wilderness rained bread from heaven, yet now he cannot so do, Ps. 78. 20.

{might this thing be?} This interrogative imports an utter impossibility: so as this faithless and profane prince does not only question the prophet’s word but also God’s power.

{And he said} Elisha replied to that prince.

{Behold} This particle is premised to assure him of the certainty both of the public blessing and his particular judgment.

{thou shalt see it with thine eyes} You yourself shall be an eyewitness of the truth of what I have said. See v. 16, 17.

{but shalt not eat thereof} Infidelity deprives men of the benefit of God's promises which others enjoy. Moses himself saw Canaan, but entered not thereinto, Deut. 3. 27. See the accomplishment of the threatening against this prince, v. 20.

V. 3. {And there were four leprous men} The Jews say these were Gehazi and his three sons.

{at the entering in of the gate} Without the gate, according to the law, Lev. 13. 46. yet near unto it, for fear of the enemies.

{and they said one to another, Why sit we here until we die?} They had continued as long as they could get any food, but now having nothing to sustain them they consult among themselves as follows: This is an evidence of the hardheartedness of them that were in Samaria.

V. 4. {If we say, We will enter into the city} Thus they reason, not as if they could enter in if they would, but as putting the case, if they might enter into the city.

{then the famine is in the city} This would do us no good, because we should not find any food there.

{and we shall die there; and if we sit still here, we die also} For want of sustenance.

{Now therefore come, and let us fall unto the host of the Syrians} Though they be enemies, let us commit ourselves to their mercy. In that desperate case they incite one another to a desperate course.

{if they save us alive, we shall live} They supposed that in that miserable plight wherein they were by reason of leprosy and hunger, they might find some mercy from the enemy.

{and if they kill us, we shall but die} They put the worst that could fall out, and thence infer that it was better for them to be slain by the enemy than to perish with hunger.

V. 5. {And they rose up in the twilight} There are two twilights, one in the morning, at the break of day, Mat. 28. 1. the other in the evening, about an hour after sunset, Prov. 7. 9. This was the evening twilight, v. 9, 12.

{to go unto the camp of the Syrians} To try what succor they might there find.

{and when they were come to the uttermost part of the camp of Syria, behold, there was no man there} So soon as ever they came to the place where the host lay, they discerned that all were gone from thence.

V. 6. {For the Lord had made the host of the Syrians to hear a noise} This was some hideous noise that struck them all into great fear, yet it went no further than to the ears of these Syrians: for none in the city heard it, nor yet these four lepers. It was therefore supernatural, and the eighteenth miracle of Elisha. See ch. 2. 14. We read of the like 2 Sam. 5. 24. and a judgment not unlike to this is recorded ch. 19. 7, 9.

{of chariots, and a noise of horses, even the noise of a great host} There sounded in their ears the trampling and neighing of many horses, the running of many chariots, the shouting of soldiers, the sound of trumpets and the beating of drums.

{and they said one to another} Heb. a man to his brother. As all men in relation to their first father are brethren, so they that are of the same nation, and particularly of the same employment, use to be styled brethren. They were at their wits' end, and knew not what to think, and therefore inquire after one another's opinion; and most of them agreed in that conceit which follows.

{Lo, the King of Israel hath hired against us} They had no ground to think that the king of Israel had done such a thing, but only they imagined such a thing might be, because they knew not what else to think of that matter.

{the Kings of the Hittites} The ancient Hittites were destroyed by the Israelites according to God's charge, Gen. 15. 20. Josh. 12. 7, 8. yet some of them might remain and grow into a nation; or some other people of islands may be here meant.

{and the Kings of the Egyptians} The Egyptians were a mighty and warlike people, much feared of most kingdoms: Under these the Ethiopians may be comprised; and in that respect the word Kings in the plural number is used.

{to come upon us} Suddenly to surprise and destroy us.

V. 7. {Wherefore they arose and fled} That former conceit had possessed the mind of them all so as they dared not stand against them, but arose and fled, i.e., speedily and hastily made away as fast as they could.

{in the twilight} This must needs be but a little before the lepers came. Had it been in the morning twilight, certainly in that day some of the watchmen in the towers would have espied the enemy running away. This shows how seasonably the Lord orders fit occurrences to fall out together.

{and left their tents} For they could find no safety in them.

{and their horses and their asses} For they thought they had no time to saddle them, and so fit them for their flight.

{even the camp as it was, and fled for their life} Imagining there was no way to escape. For the Israelites were in a strong defensed city before them; And if the enemy had come upon them behind, how should they have escaped?

V. 8. {And when these lepers came to the uttermost part of the camp} See v. 5.

{they went into one tent} The first they came at.

{and did eat and drink} Refreshed themselves, being almost hunger-starved.

{and carried thence silver and gold, and raiment} That therewith they might provide for themselves, even in after-times.

{and went and hid it} Fearing lest any of the Syrians should espy them, they would take away all from them.

{and came again, and entered into another tent} Their former good success in one tent made them venture into another.

{and carried thence also, and went and hid it} Their covetous mind made them still to lay up more and more. Neither the mortal disease that was upon them made them cease hoarding up, nor yet their knowledge of the need of their brethren in the city made them as yet think upon them.

V. 9. {Then they said one to another} Now they begin something better to think of the matter.

{We do not well} Upon sight of their fault, they confess it one to another.

{this day is a day of good tidings} They now discerned that all the enemies were fled, which could not but be gladsome tidings to their brethren in the city, who had been so long besieged, and brought to that extremity which is mentioned ch. 6. 25, 28.

{and we hold our peace} Thus they check themselves, for not making known to the city that good news which God at first brought to their notice.

{if we tarry till the morning-light} So as they out of the city may discern that the enemies are fled.

{some mischief will come upon us} Heb. we shall find punishment. Or, iniquity will find us. The word signifies both iniquity and punishment. Their meaning is, that the truth of the matter being found out, and they known to have notice thereof, they should be accounted evildoers, and accordingly punished. See Num. 32. 23. Subjects are bound to make known such good things as concern the whole state, upon pain of disloyalty.

{now therefore come} They stir up themselves to communicate that good whereof themselves had been partakers.

{that we may go and tell the Kings household} This was the fairest way, and best becoming prudent subjects, to make known a matter of such public concernment first to the king and his counselors with him, that they might the better order the same for the common good of all.

V. 10. {So they came, and called to the porter of the city} For the city being shut up, he was the first man to whom first they could declare the matter.

{and they told them, saying} It appears that there were watchmen attending on the gate, together with the porter. In which respect this word them is used. They, i.e., the four lepers, to the porter and the watchmen that which follows.

{We came to the camp of the Syrians} This shows how they came to know what they do declare.

{and behold, there was no man there} We could see none at all.

{neither voice of man} We could not hear any man speak or make any noise.

{but horses tied, and asses tied} Tied to the manger, not saddled nor fitted to be ridden on.

{and the tents as they were} Furnished with beds, meat, drink, and other necessaries.

V. 11. {And he} The chief keeper of the city-gate, to whom the lepers first told the case.

{called the porters} The keepers of the gate of the king's palace.

{and they told it to the Kings house within} The king's porters went into the palace, and told the king's household that they might tell to the king the foresaid good tidings.

V. 12. {And the King arose in the night} Upon the hearing of so good tidings, though it were anon after he was warm in his bed, he arose out of his bed, more thoroughly to consider of the matter.

{and said unto his servants} Such as were of his privy council. See ch. 6. 8.

{I will now shew you what the Syrians have done to us} This was an apprehension of his own, which he makes known to his counselors, to try whether they were also of his mind.

{They know that we be hungry} Thereupon they may think that we will adventure upon anything to get food.

{therefore are they gone out of the camp} To lay a bait for us, and to allure us to come thereunto.

{to hide themselves in the field} In some secret place, where we may not know where they are.

{saying, When they come out of the city} Leaving their gates open.

{we shall catch them alive} Coming suddenly upon them, and so surprising them.

{and get into the city} After we have got their soldiers that come out into our tents, we shall easily make all in the city yield unto us. This shows that he was possessed with wonderful great fear, and either forgot or believed not the prophet's promise, v. 1. which was the very next day to be accomplished. Fear made him suspect more than was meet; but faith would have made him hope for some good thing from this news.

V. 13. {And one of his servants} See v. 16.

{answered and said, Let some take, I pray thee, five of the horses that remain} It seems all the horses in the city either died for want of provender, or were eaten up for want of other food, except five of the king's horses. These are said to remain.

{which are left in the city} Heb. in it. This particle it has reference indeed to the city, and therefore is here well expressed by our English.

{Behold, they are as all the multitude of Israel that are left in it} Under this word multitude are comprised men and horses. Now they were all ready to perish for want of sustenance; so as if they should be taken by the enemy, it would be no great loss, seeing they that tarried were like all to perish.

{Behold, I say, they are even as all the multitude of the Israelites} Because the case was too too evident and apparently true, he sticks not to press the same words again. So Gal. 1. 9.

{that are consumed} Are so pined away as they are ready to perish. This he says to answer a secret objection: For it might have been said, There being left but few horses in the city, even they also will be lost by sending them to the camp. But this answer shows that if so, it would be no great loss.

{and let us send and see} Upon the forementioned ground this counselor persuades the king to make a trial, by sending out some to espy how the camp of the enemies stood.

V. 14. {They took therefore two chariot-horses} Two that were wont to draw a chariot. It is to be supposed they set a man upon each horse.

{and the King sent after the host of the Syrians} The counsel seeming good to the king, he readily yields to it.

{saying, Go and see} Observe whether that which the lepers have said be true or no.

V. 15. {And they went after them unto Jordan} Jordan was a great and deep river; and finding no enemies betwixt Samaria and it, nor any place where they might lurk within that compass, but rather many evidences of their running away, they might well conclude they were fled.

{and lo, all the way was full of garments} Which they cast off that they might not hinder them in their flight.

{and vessels} The word is put for sundry things useful to man; as for vessels which hold liquor, Est. 1. 7. instruments of music, Isa. 22. 24. instruments of iron, Num. 35. 16. hunting instruments, Gen. 27. 3. warlike instruments, Gen. 49. 5. Here it is implied that they cast away all manner of utensils that they had. See 1 King. 10. 21.

{which the Syrians had cast away in their haste} Fear made them fly with all the speed they could, 2 Sam. 4. 4.

{and the messengers returned and told the King} After they had evidence of the enemies' flight, they did not plunder for themselves, as the lepers, v. 8. but presently brought word to the king how the case with all stood.

V. 16. {And the people went out} By the people are here meant the soldiers that were sent forth.

{and spoiled the tents of the Syrians} I.e., took all the provision they had left, and what else was fit to be carried away.

{So a measure of fine flour was sold, &c. according to the word of the Lord} Made known to Israel by the prophet of the Lord, v. 1. This shows that the sudden change of scarceness to plenty, was miraculous, because it was foretold. For simply to foretell a thing is a miracle. So as this was Elisha's nineteenth miracle. See ch. 2. 14.

V. 17. {And the King appointed the Lord on whose hand he leaned, to have the charge of the gate} There to stand, and to keep the people from a tumultuous running out of the city, which he feared they might do upon the news of so great plenty. This was the cause of that prince's death, and ordered by the divine providence to fulfill what was foretold v. 2.

{and the people trod upon him} Hunger makes men break through stone walls. All the authority and power this prince had could not restrain the people.

{in the gate} The soldiers bringing all manner of provision to the gate of the city, as v. 1. the people would not be kept from going out; but thrust so hastily, eagerly and disorderly, as they threw down the prince that stood in the gate, and trod upon him.

{and he died} His very breath was pressed out of his body by the people's trampling upon him.

{as the man of God had said} Though so much were not uttered in express terms, yet so much was implied when the prophet said, Thou shalt not eat thereof: for certainly had he lived, he would have had a good share in that provision, and have eaten thereof. This is a clear evidence of God's providence in bringing to pass what himself has foretold. And it is just that he which will not believe the truth of a promise should not partake of the benefit thereof. This also being according to Elisha's prediction may be accounted his twentieth miracle. See ch. 2. 14.

{who spake when the King came down to him} This plainly shows that the king himself was present when the prophet foretold this plenty, v. 1.

V. 18. {And it came to pass, as the man of God had spoken to the King} This has relation to the beginning of v. 20. that it so fell out.

{saying, Two measures of barley, &c.} Compare v. 18, 19. with v. 1, 2. and you shall find that they agree in phrases, and so give evidence of God's truth in accomplishing the words of his prophet, both of promise and of threatening. A promise is made, v. 1. the accomplishment whereof is showed v. 18. A threatening is denounced v. 2. and accomplished v. 19, 20.

V. 20. {And so it fell out unto him: for the people trod upon him in the gate, and he died} See v. 17, 18.

CHAPTER 8

Ver. 1. {Then} Though that which follows v. 3, etc. be after the succor afforded to Samaria, ch. 7. 1, etc. yet this prediction may well be supposed to have been long before, and that the famine here mentioned was not occasioned yet much increased by the Syrians' frequent inroads into the land of Israel, where they committed much spoil, and took away or spoiled all store of food. And the famine in Samaria mentioned ch. 6. 25. was the greater because of the famine throughout the whole land. So as that great famine in Samaria might be even then when this general famine was.

{spake Elisha unto the woman} The Shunamite, ch. 4. 8, 9, etc.

{whose son he had restored to life} Chap. 4. 35. This being an extraordinary work, and a very great blessing bestowed upon her, she is described thereby, as a memorial thereof.

{saying, Arise, and go} See 1 King. 14. 2. She had showed great kindness to Elisha, ch. 4. 8, etc. therefore he does what kindness he can for her. See ch. 4. 13.

{thou and thine household} Heb. house. A metonymy.

{and sojourn wheresoever thou canst sojourn} To sojourn is to live as a stranger in a place. His meaning is, that she should inquire where sufficient provision was to be had, and there seek to be entertained for her money. This could not be in her own country.

{for the Lord hath called for a famine} This shows that famines, and so other judgments, are at God's command. So Psal. 105. 16. Jer. 25. 29. Hag. 1. 11. A centurion acknowledged as much of Christ's power over diseases, Mat. 8. 9.

{and it shall also come} The power of God's command is such as even senseless creatures yield thereto. Witness the ten Egyptian plagues, Psal. 105. 28, etc.

{upon the land} This famine was not only in Samaria, as ch. 6. 25. but throughout the whole kingdom of Israel.

{seven years} A very long time for a famine to last, as Gen. 41. 27. 2 Sam. 24. 13. In David's time there was a famine three years, 2 Sam. 21. 1. in Elijah's, three years and six months, Luk. 4. 25. in the time of the judges, ten years, Ruth 1. 2, 4. When men continue in sin impenitently, and so remove not the causes of judgments, no marvel if famine or other plagues long continue. The famine, 1 King. 17. 1. the want of water, ch. 3. 9. moved not the king and his subjects to depart from their gross sins; therefore God adds a longer famine.

V. 2. {And the woman arose} She believed the prophet's word, and thereupon quickly bestirred herself, and arose.

{and did after the saying of the man of God} See 1 King. 13. 1. She testified her obedience to God, and care for herself.

{and she went with her household} She had as great care of her family as of herself, 1 Tim. 5. 8.

{and sojourned in the land of the Philistines} It is very probable the famine was also in the land of Judah, or else questionless this pious matron would have sought to have sojourned there, and not among the enemies of God's people. Or it may be that at this time there was peace betwixt the Philistines and Israel. Isaac in a like case did the like, Gen. 26. 1. and David upon another occasion, 1 Sam. 17. 1, 2. and Joseph, Mat. 2. 14.

V. 3. {And it came to pass at the seven years end} Though God suffer his judgments long to lie upon a people, yet at length he is pleased to remove them.

{that the woman returned out of the land of the Philistines} Necessity had forced her to abide there: but now her mind was on her own country.

{and she went forth to cry unto the King} After she was returned into Israel. It was usual of old to make complaints to kings, 1 King. 3. 16, 17.

{for her house and for her land} In her absence either the king or his officers, or some other great man had seized on her house and land; or her kindred had laid claim thereto: Some way or other it was withheld from her. Sundry circumstances do evince that this woman was now a widow.

V. 4. {And the King talked with Gehazi} Gehazi was infected with leprosy, ch. 5. 27. whereupon a great doubt is made about the king's talking with him. For a leper was to be put out of the camp, Lev. 13. 46. Some think this history was acted before that of Naaman, ch. 5. 1, etc. and then there is no doubt about that point, because Gehazi was not then a leper. But there is no reason to alter the order of the histories upon that ground. For though the law commanded that the leper should dwell alone without the camp, yet it no way forbids one that is clean to talk with a leper. Besides, Gehazi upon sight of God's displeasure against him and judgment upon him for his sin might repent, and upon his repentance have his judgment removed, and be cleansed. And it was an evidence of a good disposition, that notwithstanding the plague of leprosy inflicted on him by his master, he speaks honorably of him, and faithfully declares the great works which he had done.

{the servant of the man of God} See ch. 4. 12. 1 King. 13. 1.

{saying, Tell me, I pray thee, all the great things that Elisha hath done} The histories going before do clearly show what wonderful great things that prophet had done. Twenty miracles of his have been expressly noted, ch. 7. 17. See ch. 2. 14. It appears that a great part of the time of the seven years' famine Elisha was at Damascus, v. 7. and so not in Israel to work more miracles there. But a great fame there was of those which he had done: Some this king himself had seen, ch. 3. 20. & 7. 6, etc. Others were famous everywhere almost: and the king hearing a general rumor of many of them, desired to be distinctly instructed in the particulars by this servant of the prophet, who had been an eyewitness of most of them.

V. 5. {And it came to pass as he was telling the King how he had restored a dead body to life} This was a great work indeed, and to a natural man's apprehension incredible; thereof God so disposed the falling out of matters as the king had an undoubted evidence thereof in the story following.

{that behold} This was so clear a demonstration of the providence of God in disposing matters most seasonably as it is most worthy to be observed.

{the woman whose son he had restored to life} See v. 1.

{cried to the King} See ch. 6. 26. It seems none could or would relieve her, and therefore she comes to the highest in authority.

{for her house, and for her land} See v. 3.

{And Gehazi said, My Lord O King} See ch. 6. 26.

{this is the woman, and this is her son} He was so well acquainted with them as he well knew them so soon as he cast his eye upon them.

{whom Elisha restored to life} Ch. 4. 35, 36.

V. 6. {And when the King asked the woman} Though that which Gehazi had told him of her son were true, yet he much desired to be fully assured of so great a matter by herself, she being then present.

{she told him} That it was true that her son had been dead, and that he was restored to life by Elisha.

{So the King appointed unto her} He was so taken with that evidence of God's power and favor to her as readily he grants her desire.

{a certain officer} Or, eunuch. See 1 King. 22. 9.

{saying, Restore all that was hers} Take order that all be restored to her again, and that nothing of hers be kept from her.

{and all the fruits of the field} I.e., all the revenues that had been made of any commodities raised out of her land.

{since the day that she left the land} Namely the land of Israel.

{even till now} The time here set down by the king was many years. For she was advised to go out of the land at the beginning of the famine, which continued seven years, v. 1. But all the fruits that in that time had grown out of the land could not have lasted so long; neither is it probable that if they could, they would have been laid up in such a time of need. The revenues therefore, as aforesaid, must here be intended. And they being the revenues of so many years must needs be great.

V. 7. {And Elisha came to Damascus} This being after the relief of Samaria, it cannot be supposed that Elisha went to Damascus for succor against the famine. The story following shows that God directed him thither to foretell the things hereafter set down. Of Damascus see 1 King. 11. 24.

{and Benhadad the King of Syria} See ch. 6. 24.

{was sick} This sickness was not in the kind of it mortal, v. 10. It is thence gathered that it was out of grief and shame upon the flight of his great army from Samaria, ch. 7. 7.

{and it was told him} By some that knew Elisha, and the power of God manifested by him, and that wished well to Benhadad.

{saying, The man of God is come hither} Elisha had done so many famous works as he was known to be a man of God not only in Israel and Judah, but also among the heathen round about, and in Syria especially, because of the healing of Naaman, ch. 5. 14. the discovering of the Syrians' counsels, ch. 6. 12. the disappointing of their troops, ch. 6. 20. and the flight of their host, ch. 7. 6, 7. See 1 King. 13. 1.

V. 8. {And the King said unto Hazael} It is probable that Naaman was at this time dead, or had given over his place of command, (whereof see ch. 5. 1.) because it required him to fight against the people of God, or was put from by the king, because he professed the true God of Israel, ch. 5. 17. and that this Hazael was put in his room as Benajah in the room of Joab, 1 King. 2. 35. So as the king sent the greatest in his kingdom next to himself, as a messenger to the prophet.

{Take a present in thine hand} See ch. 5. 5. & 1 King. 14. 3.

{and go meet the man of God} Such respect he bore to the prophet, especially by reason of this his sickness, that though he were a king, he does not send for him, but sends to him where he was.

{and enquire of the Lord by him, saying} The title Lord here is the interpretation of Jehovah. See 1 King. 18. 21. Here see the difference betwixt Ahaziah a king of Israel and this Benhadad king of Syria in their sickness: Ahaziah sends to a heathenish idol, ch. 1. 2. but Benhadad to Jehovah: Ahaziah sends to the prophet of the Lord to slay him; Benhadad sends a present to the prophet, to know the mind of the Lord by him.

{Shall I recover of this disease?} The words set out only a desire to know the issue of his sickness; but questionless they intend also a desire of the prophet's prayers for his recovery; for he had heard what he had done for Naaman, ch. 5. 14.

V. 9. {So Hazael went to meet him} Both king and subjects much respected and reverenced the prophet.

{and took a present with him} Heb. in his hand. See ch. 5. 5.

{even of every good thing of Damascus} This general particle every is to be taken of several kinds. Damascus had great store of choice commodities, and whatsoever precious and pleasant things Syria afforded (and it afforded great variety) was brought thither. The present therefore must needs be a very precious one, and also a bountiful one, as the words following show.

{forty camels burden} A camel uses to carry more than either ass or horse, or any other beast that is used for carriage. (See 1 King. 10. 2.) This present was far greater than Naaman's, ch. 5. 5. What will not kings and other great ones spare for their life and health?

{and came and stood before him} This was a testimony of much reverence. See ch. 5. 9.

{and said, Thy son Benhadad King of Syria} Though a king, and of another country, yet son to the prophet. The title son is here used in a kind of submission, implying that he was ready and desirous to be instructed by the prophet: For they who were scholars of the prophets, and came to be taught by them, were styled sons of the prophets, ch. 2. 3.

{hath sent me to thee, saying} This Hazael premises the rather to move the prophet to yield to his motion, because he came not of his own head, but by the appointment of the king his master.

{Shall I recover of this disease?} See v. 8. All of all sorts are very desirous beforehand to know the issue of their own or their friends' sicknesses. See 1 King. 14. 3.

V. 10. {And Elisha said unto him, Go, say unto him} The prophet was ready to gratify the king in his desire, and he does it plainly and fully.

{Thou mayest certainly recover} Heb. Living thou shalt live. See 1 King. 3. 13. In the Hebrew there is a double reading; one in the text with לא a negative particle, the other in the margin with לו a relative. The former may be thus read, Say No, living thou shalt live. They who thus take it, apply the negative to the word Live, q.d. Assuredly thou shalt not live. The latter may be thus read, Say to him, Living thou shalt live; Or, as our English turns it, Thou maist certainly recover. These may seem contradictory speeches. If the former reading stand, it does fully agree with that which follows in the next clause. But most follow the latter, Say to him. And thus this clause, Thou maist certainly recover, having reference to the nature of the disease, shows that it was not so dangerous as of itself it would deprive him of life.

{howbeit the Lord hath shewed me} There could be no external evidence to find out that which follows: therefore he says the Lord shewed it him. The Lord knows things to come as well as present.

{that he shall surely die} Heb. that dying he shall die. See 1 King. 8. 18. This is it that causes all the doubt; for it seems to contradict that former clause, he shall live. But distinguish betwixt the kind of disease and the event that followed, and this seeming contradiction may be easily reconciled. For (as was before noted) this clause, Thou shalt live, had respect to the kind of disease, which was not mortal, but recoverable; and in that regard he might have lived if no other thing had intervened. But the Lord knew what Hazael would do, v. 15. and in regard of that event it is truly said that he should assuredly die. To such a like purpose, but in a contrary event, another prophet said to one that in the event did not die, Thou shalt die, and not live, namely, in regard of the nature of the disease which was mortal and irrecoverable; yet afterwards he said unto him in the name of the Lord, I will heal thee. For God by his omnipotence overcame the power of that sickness, so as he recovered, and lived fifteen years after, ch. 20. 1, 5, 6.

V. 11. {And he settled his countenance steadfastly} Heb. and set it. I.e., removed it not from the object on which he settled it. This is spoken of Elisha, who looked wishfully (as we speak) upon Hazael's face, and turned not his eye from him.

{until he was ashamed} Whereunto this relative he has reference is not expressed: thereupon some apply it to Elisha, as if he had continued to fix his eyes till he himself was ashamed with looking so long upon a thing. But it may more fitly be applied to Hazael, who was ashamed and blushed again at the prophet's looking upon him so steadily.

{and the man of God wept} Being inwardly much moved with that cruelty which he foresaw Hazael would execute upon the people of God. On such an occasion was another prophet moved, Jer. 4. 19. & 9. 1. Yea and Christ also, Luk. 19. 41.

V. 12. {And Hazael said, Why weepeth} When he observed the prophet not only to settle his countenance upon him, but also to weep, he had an earnest desire to know the reason.

{my Lord?} This is a title of reverence. Prophets of the Lord were had in high account, and much respect was showed unto them by kings, nobles, captains, and others. See v. 9.

{And he answered, Because I know} The ground of this knowledge is manifested, v. 13.

{the evil that thou wilt do unto the children of Israel} As other kings of Syria had borne an immortal hatred against the children of Israel, so the prophet knew that this man also would be of the same mind. The evil he means is particularly expressed in the words following.

{Their strong holds wilt thou set on fire} You will not think it enough to enter into their towns and cities, and spoil them of their goods; but you will burn to the ground their forts, castles and other strongholds, the more to weaken them.

{and their young men wilt thou slay with the sword} You will give them no quarter for their lives, but kill all that you can get into your clutches.

{and wilt dash their children} Such as never had done him any hurt he would destroy by knocking out their brains, as Psal. 137. 9.

{and rip up their women with child} This he would do, to take children out of the womb, and destroy them before they were born; that if he could, he might quite cut off the remainder of Israel. These were excessive acts of cruelty.

V. 13. {And Hazael said, But what} He was so moved at the hearing of these matters as he could no longer forbear, but expostulated the case as follows.

{is thy servant} He continues to continue a reverent respect to the prophet (as before v. 12.) though the prophet had laid forth his cruel disposition.

{a dog} As a dog, fierce, cruel, merciless, that will tear in pieces all he comes at. See 2 Sam. 3. 8. Mat. 7. 6. Phil. 3. 2.

{that he should do this great thing} Such barbarous and inhumane cruelties as no reasonable man would do, proper only to savage, ravenous and unreasonable beasts. It may be supposed that Hazael at this time did not think he should do such cruel acts: but no man knows the depth of his own corruption. The heart is deceitful above all things, and desperately wicked; Who can know it? Jer. 17. 9.

{And Elisha answered, the Lord hath shewed me} The Lord searcheth the heart and trieth the reins, Jer. 17. 10. all things are naked and open unto his eyes, Heb. 4. 13. insomuch as he knows beforehand what men will do in after-times. Concerning this particular, the Lord showed it to Elisha by Elijah, 1 King. 19. 16. or by special revelation.

{that thou shalt be King over Syria} This sovereignty was it that not only gave him the occasion, but also stirred him up to execute that cruelty. The Lord was just and righteous in putting him into that place, that so he might be his scourge to punish idolatrous and rebellious Israel; but those cruel acts were effects of that evil disposition which was in him before he was king. By this does Elisha ratify that which before the Lord had done by Elijah in anointing Hazael king over Syria, 1 King. 19. 15.

V. 14. {So he departed from Elisha} Having received an answer from him.

{and came to his master} Who had sent him, v. 8.

{who said unto him, What said Elisha to thee?} The king earnestly desired to know the prophet's answer, and therefore, as soon as he saw him, demanded what it was.

{and he answered, He told me that thou shouldst surely recover} Heb. Living thou shalt live. He used the very words of the prophet, but in another sense: at least he related but a part of his answer, concerning the nature of the disease. That which the king most desired to know, the issue and event of the disease, he concealed.

V. 15. {And it came to pass on the morrow} Hazael having understood that he himself should be king, and fearing lest his master should recover, was impatient of delay, and the very next day accomplished his evil purpose for obtaining the crown.

{that he took a thick cloth} This is diversely expounded. Some take it for a blanket, some for haircloth, some for coarse canvas. Surely it was such a kind of cloth as was fit to stop the breath.

{and dipped it in water} Haply upon a pretense to cool and refresh the king; as if he aimed at his present ease and future recovery.

{and spread it on his face} That hereby he might stifle him. This crafty murderer of his sovereign used such a means to take away his life as might seem a remedy to cure him, and would leave no mark of violence offered unto him.

{so that he died} The event was according to the murderer's intent and the prophet's answer.

{And Hazael reigned in his stead} It appears by this that none of the Syrians suspected this murder of their king, and therefore questioned not Hazael for it, but quietly suffered him to succeed in the throne, either because the king had no children, and Hazael was of kin to him, or because he was so powerful as none dared oppose him, or so gracious with the people as they chose him.

V. 16. {And in the fifth year of Joram} This was while Jehoshaphat himself lived, 1 King. 22. 41, 42.

{the son of Ahab King of Israel} See on ch. 1. 17.

{Jehoshaphat being then King of Judah} He did not only then live, but also held his crown. Whereas Jehoram the son of Jehoshaphat is said to be king of Judah when Jehoram the son of Ahab began his reign, ch. 2. 17. it is to be taken but of the government of a viceroy. See ch. 1. 17.

{Jehoram the son of Jehoshaphat King of Judah began to reign} Heb. reigned. There is thrice mention of this Jehoram's reigning: I. As a viceroy, in the last year of Ahab, and first of Ahaziah, ch. 1. 17. II. About six years after, which was the fifth of Joram son of Ahab, here mentioned. For then Jehoshaphat made him king, even while he himself lived, and in this respect is said to give the kingdom to his eldest son Jehoram, 2 Chron. 21. 3. III. When Jehoshaphat died, 2 Chr. 21. 1.

V. 17. {Thirty and two years old was he when he began to reign} See 2 Chr. 22. 2.

{and he reigned eight years in Jerusalem} Four years in his father's lifetime, and other four after his death.

V. 18. {And he walked in the way of the Kings of Israel} This is especially meant of his idolatry. But other evils are also intended. See 2 Chr. 21. 4, etc.

{as did the house of Ahab} By house is here meant Ahab himself and his stock. They, besides the calves, served also Baal, ch. 16. 31. and herein the king of Judah imitated them.

{for the daughter of Ahab was his wife} Her name was Athalia. She drew him to follow her father's courses. See 2 Chr. 22. 2, 3. Wives use much to prevail over husbands, especially in drawing them to evil. See 1 King. 11. 4.

{and he did evil in the sight of the Lord} See 1 King. 21. 20. Of the evil which Jehoram did see 2 Chron. 21. 6, etc.

V. 19. {Yet the Lord would not destroy Judah} He would not utterly cast them off from being his people, though he suffered enemies much to annoy them, 2 Chr. 21. 16, 17.

{for David his servants sake} See 1 King. 3. 6. & 11. 12.

{as he promised him to give him alway a light} Heb. candle, or lamp. See 1 King. 11. 36.

{and to his children} Generation after generation, till his succession ended in Christ, Luk. 1. 31.

V. 20. {In his days Edom revolted from under the hand of Judah} See 1 King. 22. 47. & 2 King. 1. 1. & 3. 4, 5.

{and made a king over themselves} See 1 King. 22. 47.

V. 21. {So Joram went over to Zair} A city in Idumea.

{and all the chariots with him} Here is a synecdoche. For under chariots are meant horses, horsemen, and all manner of soldiers and preparation for war.

{and he rose by night} That he might come upon them suddenly and surprise them unawares; So Joshua 10. 9. and Saul, 1 Sam. 11. 11.

{and smote the Edomites} Had the better of them, put them to flight, and slew many of them. See 1 King. 15. 20.

{which compassed him about} Though Joram came upon them in the night, yet the Edomites were so numerous and so well prepared as they compassed his army round about: But the Israelites so manfully stood to it as they put the Edomites to flight.

{and the captains of the Chariots and the people fled into their tents} Not a wing only or a part of the army, but commanders and soldiers, even the whole host, fled, and came to their own houses.

V. 22. {Yet Edom revolted from under the hand of Judah} Though the Edomites were at that time put to the worst, yet the Israelites not pursuing their victory but returning home again, the Edomites gathered such strength as they could not be kept under, as in former times, but persisted to maintain their own right, and to uphold that king of their own nation whom they had set up. Herein was Isaac's prophecy fulfilled, Gen. 27. 40. See on 2 Sam. 8. 14.

{unto this day} See 1 King. 9. 13. & 11. 19.

{Then Libnah revolted at the same time} Libnah was one of those cities of Canaan, which of old was governed by a king of its own, Josh. 10. 29, 30. & 12. 15. It fell to the lot of Judah, and was in special manner dedicated to the use of the Levites, Josh. 21. 9, 13. It was a frontier city, and one of those which the king of Assyria set upon when he came with his huge host to have taken Jerusalem, ch. 19. 8. The revolt of this city was a matter of great consequence. After mention thereof 2 Chr. 21. 10. this clause is added, because he had forsaken the Lord God of his fathers, which some take to be the reason why Libnah revolted from Jehoram. But it may have a more general reference, to the revolt of Edom as well as to that of Libnah, yea, and to other judgments also that befell him. Herein we see the wise providence of God in ordering punishment according to the sin: Joram cast off God's yoke, and revolted from him, and broke his covenant; and Edom and Libnah cast off Joram's yoke, and revolted from him, and broke their covenant with him.

V. 23. {And the rest of the acts of Joram, &c.} See 1 King. 11. 41. & 14. 19, 29.

V. 24. {And Joram slept with his fathers} See 1 King. 2. 10.

{And was buried with his fathers} But not in their sepulchers, 2 Chron. 21. 20.

{in the city of David} See 1 King. 11. 43.

{And Ahaziah his son reigned in his stead} This was his youngest son. How he came to the throne is showed 2 Chr. 22. 1.

V. 25. {In the twelfth year of Joram} I.e., the last. For Joram reigned but twelve years, ch. 3. 1. and he and Ahaziah were both slain in a day by Jehu, ch. 9. 24, 27. This twelfth year must be taken current, for the very beginning of it. For in the eleventh year of Joram complete, at the end thereof, Ahaziah is said to begin his reign, ch. 9. 29. Some reconcile the difference thus, that Jehoram being unfit to govern by reason of his sore diseases, Ahaziah his son began to govern in the eleventh year of Jehoram son of Ahab; but in his twelfth year Jehoram the king of Judah died, and Ahaziah properly began to reign.

{the son of Ahab king of Israel} See v. 16.

{did Ahaziah the son of Jehoram king of Judah begin to reign} He had three names, Ahaziah, Azariah, 2 Chron. 22. 6. and Jehoahaz. So Eliakim was called also Jehojakim, ch. 23. 34. and Joakim, 1 Chron. 1. 5.

V. 26. {Two and twenty years old was Ahaziah when he began to reign} 2 Chron. 22. 2.

{and he reigned one year in Jerusalem} For in this first year he was slain, ch. 9. 27.

{and his mothers name was Athaliah the daughter of Omri} Athaliah was the daughter of Ahab, v. 18. and Omri was Ahab's father: So as by daughter here is meant grandchild.

{king of Israel} See 1 King. 16. 16.

V. 27. {And he walked in the way of the house of Ahab, and did evil in the sight of the Lord, as did the house of Ahab} The like is noted of his father, v. 18. So as like father like son.

{for he was the son in law of the house of Ahab} As Athalia is said to be the daughter of Omri, v. 26. because her father Ahab was Omri's son, so Ahaziah is said to be the son in law of Ahab, because his father Joram was son-in-law of Ahab. But because it is not simply said that he was the son in law of Ahab, but of the house of Ahab, some infer that he had another wife of the house or kindred of Ahab, and in that respect is said to be the son in law of Ahabs house.

V. 28. {And he went with Joram the son of Ahab} As his father Jehoram and his grandfather Jehoshaphat were bewitched with the house of Ahab, to associate themselves therewith, so was this Ahaziah also.

{to the war against Hazael king of Syria in Ramothgilead} This war begun by Ahab proved fatal to him, 1 King. 22. 3, 34. So also did it to his son.

{and the Syrians wounded Joram} In those days kings put forth their own persons unto great danger in battles.

V. 29. {And king Joram went back} From Ramoth-Gilead.

{to be healed in Jezreel} See 1 King. 18. 46.

{of the wounds which the Syrians had given him} Heb. wherewith the Syrians had wounded. They were such sore wounds as he dared not remain at Ramoth-Gilead, but came to a more secure place.

{at Ramah} I.e., at Ramoth-Gilead, v. 28.

{when he fought against Hazael king of Syria} It appears that Joram in his war had beaten the Syrians, and taken Ramoth-Gilead, in that he left Jehu the captain of his host and the rest of his soldiers there, ch. 9. 1, etc.

{and Ahaziah the son of Jehoram king of Judah} See v. 25.

{went down to see Joram the son of Ahab in Jezreel} He went with him to Ramoth-Gilead, and now he goes to visit him in Jezreel.

{because he was sick} He was mortally wounded: and a wounded man is sometimes said to be sick. See 1 King. 22. 34. Or it may be that by his wounds he was cast into a fever, and in that respect properly said to be sick.

CHAPTER 9

Ver. 1. {And Elisha} The copulative particle joins this chapter to the last verses of the former, as a continuance of the same history.

{the Prophet called one} Seeing the Holy Ghost does not here in particular mention who this was, it is too great curiosity to determine him to be Jonah the son of Amittai, Jon. 1. 1. who they say was the widow's son of Zarephath, whom Elijah raised from the dead, 1 King. 17. 22, 23. It is probable that he was one not known to Jehu and the others that were with him, that so the matter might be carried the more privately. Had Elisha himself gone, there would have been great suspicion about the reason of his coming before the particular case had been made known. Some pretend Elisha's old age to be the reason why he went not himself: but that is not probable, because he lived about fifty years after this, ch. 13. 20.

{of the children of the Prophets} Styled sons of the prophets, ch. 2. 3.

{and said unto him, Gird up thy loins} This implies speed. See ch. 4. 29. And this case required as much speed as could be, because it was weighty and dangerous, and so fair an opportunity was offered at this time of Joram's and Ahaziah's being together at Jezreel as the like was not to be expected again.

{and take this box of oil in thine hand} He did not send him to the temple for holy oil, but that which was present, because the matter admitted no delay. The word translated box is translated vial, 1 Sam. 10. 1. Now whereas mention is made of a horn of oyl wherewith David was anointed, 1 Sam. 16. 1. and Solomon, 1 King. 1. 39. some put this difference, that the horn did intimate a perpetuity of their kingdoms, but the vial or box a deficiency or failing in Saul's and Jehu's.

{and go to Ramothgilead} Though Joram by reason of his wounds had gone from Ramoth-Gilead, ch. 8. 29. yet his captains and soldiers, even his whole army, there remained to keep it safe against the Syrians: By which means Jehu had the fairer opportunity, being chief captain or general over the whole host, to surprise Joram, who was absent from his army.

V. 2. {And when thou comest thither, look out there Jehu} He was the man whom God appointed to take vengeance on Ahab's house. Wherefore that this messenger might not mistake the man, he wills him to be careful in looking him out.

{the son of Jehoshaphat the son of Nimshi} See 1 King. 16. 1.

{and go in} Be not afraid, though there be many together: but go in where he is, that you may the better speak to him.

{and make him arise up} Not by force, but by declaring that you have a message to him.

{from among his brethren} Brethren in office, fellow captains, verse 8. See 1 King. 9. 13. & 20. 32. These commanders were then sitting together to consult about their warlike affairs, v. 5. and that Elisha knew by the spirit which he had.

{and carry him to an inner chamber} Heb. chamber in a chamber. This shows that he was to communicate his message unto Jehu in private, lest at the sudden hearing thereof there might be some tumult, and some speedy carrying of the news to Joram in Jezreel.

V. 3. {Then take the box of oil} See v. 1.

{and pour it on his head} That by this visible sign Jehu might be the more confirmed in the truth of that message which was brought him.

{and say, Thus saith the Lord} See 1 King. 12. 24. This divine authority alleged for warrant of the message was to work in Jehu the greater reverence and confidence.

{I have anointed thee king over Israel} I who have supreme and absolute power over kingdoms, to put down and to set up what kings I please, have now appointed you to this office. The word anointed is used in relation to the forementioned rite. See 1 King. 19. 16. Jehu is the only king of Israel from the division of the ten tribes that was anointed: for as his calling to that high dignity was expressly from God, so the task laid on him was the greatest.

{then open the door} It seems the door was shut on them two.

{and flee} Come away with the greatest speed you can: For by flying is the swiftest motion of any creature: therefore angels are said to have wings, and to fly, Isa. 6. 2.

{and tarry not} The expression of the speed he should make both affirmatively and negatively carries emphasis, and shows that the messenger should not on any occasion tarry any whit at all after he had done his message, lest he might incur some danger to himself, and be an occasion of interrupting the business.

V. 4. {So the young man} The messenger was young, that he might the more speedily do his message: for young men use to be nimblest.

{even the young man} This ingemination carries emphasis, and implies, that though the messenger were young, and the message dangerous, yet he did it punctually and boldly.

{the Prophet} This title is given him in regard both of his former education, and also of his present employment, which was to foretell what Jehu should be, and what he should do.

{went to Ramothgilead} See v. 1.

V. 5. {And when he came} To the place whither he was appointed.

{behold, the Captains of the host were sitting} To consult, as a council of war about their affairs.

{And he said, I have an errand} Some special thing to be made known.

{to thee, O Captain} Jehu is here meant. He was captain of the whole host of Joram; and it seems that he was well known to this messenger.

{And Jehu said, Unto which of all us?} As yet he knew not the mind of the Lord in that which after was made known unto him.

{And he said} The prophet said as follows.

{To thee, O Captain} This shows he was in special sent to him.

V. 6. {And he} Jehu.

{arose} This word implies a readiness and quickness in that which is undertaken. See 1 King. 14. 2, 4.

{and went into the house} The private chamber before noted v. 2. that they two might be the more private.

{and he poured the oil on his head} See v. 3.

{and said unto him, Thus saith the Lord God of Israel, &c.} The prophet holds close to the words of his charge, v. 3. wherein he showed himself a faithful prophet.

V. 7. {And thou shalt smite} Destroy. See 1 King. 15. 29.

{the house of Ahab} Ahab's posterity, and all that belonged to him, v. 8.

{thy master} Ahab was his sovereign, and had chosen him to be in special employment under himself. See v. 25.

{that I may avenge the blood of my servants the Prophets} Blood cries for vengeance, Gen. 4. 10. especially the blood of God's servants and prophets, Psal. 116. 15.

{and the blood of all the servants of the Lord} As prophets so all that profess the true God, especially in sincerity, are God's servants.

{at the hand of Jezebel} Jezebel was the principal author of the slaughter of the prophets, 1 King. 18. 4. and of other servants of the Lord, 1 King. 21. 10. but because Ahab was her instrument, and his sons trod in his steps, and also suffered her to continue in her regency, and to do as she listed, her sins lay upon their necks, and she and they are all judged.

V. 8. {For the whole house of Ahab shall perish} See v. 7.

{and I will cut off, &c.} See 1 King. 14. 10. & 21. 21.

V. 9. {And I will make the house of Ahab like the house of Jeroboam, &c.} See 1 King. 15. 19. & 16. 9, 11. & 21. 22. These judgments are mentioned to restrain Jehu from the like sins, lest the like vengeance should follow him. For Jeroboam and Baasha were set up by God to be his scourges to punish the evils of others, as well as Jehu himself.

V. 10. {And the dogs shall eat Jezebel in the portion of Jezreel} In that piece where Naboth's vineyard was, 1 King. 21. 23.

{and there shall be none to bury her} See v. 35, 36. It was counted a blessing to have a decent burial, and a curse to have no burial at all, Jer. 22. 19. Though the particulars from the beginning of the seventh v. are not expressed as a charge given to this messenger, yet it is to be supposed that even for these also he had his warrant from him that sent him. For the Holy Ghost uses sometimes to set down but once that which is delivered twice, both in a charge and also in the execution thereof.

{And he opened the door and fled} This was enjoined v. 3.

V. 11. {Then Jehu came forth to the servants of his lord} I.e., those commanders that were sitting in council, v. 5. Both he and they were subjects and special officers of king Joram's: Therefore they are called servants, and the king is called Jehu's lord, as Ahab was called his master, v. 7.

{and one said unto him} One of the aforesaid captains.

{Is all well?} Heb. is it peace? Was his message about peace?

{wherefore came this mad fellow to thee?} Certainly they knew him to be a prophet; and so Jehu's words following import. It may be that by reason of his sudden and hasty speaking to Jehu they so called him. But no doubt they did it the rather because they knew him to be one of the Lord's prophets. For thus have God's ministers from time to time been accounted, as Jer. 29. 26. Hos. 9. 7. Act. 26. 24. 2 Cor. 5. 13. Yea, Christ himself was so supposed to be, Mark 3. 21. Their ordinary prophecies were not pleasing to idolaters and other wicked men; therefore they accounted them mad.

{And he said unto them} Jehu made the answer.

{Ye know the man, and his communication} You cannot be ignorant that he is a prophet of the Lord; thereupon you must needs know that his message is from the Lord. By this he prepares them to take part with him in that matter which was ordered by the Lord.

V. 12. {And they said, It is false} This has relation to the latter part of Jehu's answer: They knew not his communication. Herein therefore Jehu labors to satisfy them.

{tell us now} They were earnest to know what the message was, for they suspected it was some weighty matter.

{and he said, Thus and thus spake he to me, saying} Under these general words are comprised the particulars of the prophet's message.

{Thus saith the Lord} See v. 3, 6. He expressly declares this to incite them the more to take part with him in so warrantable a business.

{I have anointed thee King over Israel} See v. 3, 6.

V. 13. {Then they hasted} God wrought upon their hearts, which made them so speedily undertake a matter of so great hazard.

{and took every man his garment} I.e., their upper garments.

{and put it under him} Not having ready such cloth of state used to be laid on thrones where kings sit, and on the ground before the throne where they tread, they upon the present sudden occasion use their own garments, to testify their acknowledgment of Jehu to be their king, and their readiness with all speed to set him up as a king. We read the like done to Christ, Mat. 21. 7, 8.

{on the top} The top signifies a bone, and is sometimes indefinitely put for any hard thing, Prov. 25. 15.

{of the stairs} Or, of ascents and degrees. This word signifies an ascending, or a thing higher than another. There might be in the place where they were something whereunto they ascended by steps: Thereupon they laid the garments so as they made it a kind of a throne, and they set Jehu thereon.

{and blew with trumpets} See 1 King. 1. 39.

{saying, Jehu is King} Heb. reigneth. They express their acclamation as a matter concluded and warranted. For as God the disposer of kings had appointed him to be so, v. 6. so they gave their consent thereto.

V. 14. {So Jehu the son, &c.} See v. 2.

{conspired against Joram} This is not to be taken of a treacherous conspiracy, because it had God's warrant; but indefinitely, of seeking to destroy the living king.

{now Joram had kept Ramothgilead} This is either to be taken of that time when Joram was in Ramoth, or else Joram is said to be there, because by his appointment the army remained there whereof he was the head.

{he and all Israel} The host gathered out of all Israel.

{because of Hazael} The Israelites had taken Ramoth-Gilead. See v. 1. Either Hazael might still hold some strong fort in that city, and the army abode to block him up; or else Hazael being thrust out they might fear he might gather more forces and come to recover the city again; and the army abode there till it should be thoroughly fortified against future invasion.

{king of Syria} See ch. 8. 15, 28.

V. 15. {But king Joram} Heb. Jehoram.

{was returned to be healed in Jezreel} See ch. 8. 19.

{of the wounds which the Syrians had given him} Heb. smote. This word is oft put for a mortal blow. See ch. 6. 21, 22. 1 King. 15. 29.

{when he fought with Hazael king of Syria} See ch. 8. 28. This is here repeated to show the opportunity that Jehu had to do what he did. See v. 2.

{And Jehu said, If it be your minds} Trusting to their aid, he would do nothing in this case without their consent.

{then let none go forth, nor escape out of the city} Heb. let no escape go, etc. His purpose being on a sudden to surprise Joram, he labors to prevent all means that might give any inkling of such a matter, lest he should either fence Jezreel against him, or make an escape from him.

{to go to tell it in Jezreel} There Joram was; and if the news of so great a matter had come to any in Jezreel, it would soon have been brought to the king's ears.

V. 16. {So Jehu rode in a chariot} They then used chariots in war for swiftness and conveniency, that in them they might the better use the bow or any other warlike instrument. He went not alone, but in the head of an army.

{and went to Jezreel} Towards it, and at length came to it.

{for Joram lay there} As he went thither, v. 15. so he abode there.

{and Ahaziah, &c.} See ch. 8. 29. This is here repeated to show the ground of Ahaziah's destruction. See 2 Chron. 22. 6, 7.

V. 17. {And there stood a watchman on the tower in Jezreel} See ch. 17. 9. 2 Sam. 18. 24. 1 Sam. 14. 16. Isa. 21. 5, 6, 11. & 62. 6. Israel being an inland country and surrounded with enemies, they had watchtowers in most of their cities, and watchmen upon them.

{and spied the company of Jehu as he came} This shows his diligence. He yet knew them not to be Jehu's troops, but because they were indeed so, they are here said to be so.

{and said} This shows his faithfulness.

{I see a company} This was all that yet he could discover.

{And Joram said} Here behold Joram's care and prudence.

{Take an horseman} Who may swiftly go and return.

{and send to meet them} To discern betimes who they were.

{and let him say, Is it peace?} He little suspected they were such enemies; but supposed they came either for succor, being overcome; or triumphing after some new exploit.

V. 18. {So there went one on horseback to meet him, and said} The scout did his message speedily and faithfully.

{Thus saith the King, Is it peace?} He propounds his message in the king's name, because he came from the king, and because he supposed they would give him the more direct answer.

{And Jehu said, What hast thou to do with peace?} Heb. what is it to thee and peace? See 1 King. 17. 18. The peace you inquire after concerns you nothing at all: I myself will answer Joram.

{turn thee behind me} Thus he kept the messenger from going back to his master, and revealing what he had seen. See v. 15.

{And the watchman told, saying, The messenger came to them, but he cometh not again} This was all the watchman could declare. He could tell nothing of their communication.

V. 19. {Then he sent out a second on horseback} The king wondering at his messenger's stay, and not knowing the reason thereof, sends out another single scout, to try if he could bring back any certain message. Men in doubt use to make one trial upon another.

{which came to them and said, &c.} See v. 18.

V. 20. {And the watchman told, saying, &c.} See v. 18.

{and the driving} Or, marching.

{is like the driving of Jehu} Jehu having been a chief commander, his manner of marching was well known.

{the son of Nimshi} Or, the grandchild of Nimshi. See v. 2.

{for he driveth furiously} Heb. in madness. As if he would kill his horses with galloping. Some interpret the word in a contrary sense he marches slowly, rendering this reason, That he might the better draw Joram out of the city, because the work intended might more easily and speedily be effected in the open field. For if the city had been shut against him, not only more delay would have been made, but the king might have escaped. This were a fair interpretation if the Hebrew would bear it.

V. 21. {And Joram said, Make ready} Heb. Bind. See 1 King. 18. 44. Certainly had he yet feared any enemy, he would not have exposed his person to such danger. But it was God's work to harden his heart.

{And his chariot was made ready} His subjects and his servants readily yielded to what he commanded.

{And Joram king of Israel and Ahaziah king of Judah went out} This also was of God, that Ahaziah should go with him, 2 Chr. 22. 7.

{each in his chariot} For greater state and better help one to another, if need were.

{and they went out against Jehu} Not with a purpose to fight, but to meet him, and know the end of his coming.

{and met him} Heb. found him. God so brought the matter to pass as if he had gone out to seek him in such a place, 1 King. 21. 20.

{in the portion of Naboth the Jezreelite} See v. 10. This place might have put him in mind of the judgment threatened, 1 King. 21. 19.

V. 22. {And it came to pass, when Joram saw Jehu} As yet he fears no evil from that troop, and thereupon meets Jehu in the face.

{that he said, Is it peace, Jehu?} Is all well at Ramoth? Have you gotten any further advantage against the Syrians? Or have they gotten advantage against you? Why do you thus come from Ramoth with your troops?

{And he answered} Jehu now discovering the advantage he had gotten, makes a quick and peremptory answer.

{What peace?} The interrogative implies a strong negation. You may not expect any peace, being so wicked as you are.

{so long as the whoredoms} Whoredoms properly set forth bodily pollutions of man with woman; metaphorically, idolatry: For God is a husband to his people, and they his spouse. When they therefore worship idols, they forsake their true husband, and prostitute themselves to adulterers. In this spiritual acception the word is oft used, as Lev. 17. 7. Judg. 2. 17. Jer. 3. 2. In both senses it may here be taken: For Jezebel was a notorious adulteress and idolatress.

{of thy mother Jezebel} The sins of his mother are laid to his charge, because he suffered her, and dealt not with her as Asa did with his mother, 1 King. 15. 13. Yea he continued in her idolatry; if he were not also an adulterer.

{and her witchcrafts} Witchcraft is commonly used for a cunning device to deceive, Nah. 3. 4. All idolaters in this respect use witchcrafts: and they are therefore joined together here. It may be also that Jezebel wrought with the devil, and was a plain witch. Certain it is she bewitched many with her cunning, as the elders, nobles, and others in Jezreel, 1 King. 21. 8, etc.

{are so many} They who give themselves over to wickedness, set no bounds nor measure thereunto.

V. 23. {And Joram turned his hands} He spoke to his chariot-man to turn his horses. See 1 King. 22. 34.

{and fled} For he was afraid, having no power to resist such an army as came against him.

{and said to Ahaziah} Who was not far from him, and whom he conceived to be in danger as well as himself.

{There is treachery, O Ahaziah} Jehu and they that came with him were Joram's subjects: and for subjects to rise against their sovereign is treachery and plain treason, if at least they have not a warrant from God, as Jehu here had, v. 6, etc.

V. 24. {And Jehu drew a bow with his full strength} Heb. filled his hand with a bow. In Scripture they that take a thing into their hands are said to fill their hands therewith. See 1 King. 13. 33. Here the phrase may imply that strength which Jehu put forth in drawing his bow.

{and smote Jehoram between his arms, and the arrow went out at his heart} He was not shot as he met Jehu face to face, but as he fled from him; so as the arrow pierced through his back-part into his heart.

{and he sunk down} Heb. bowed. He instantly died. He was not smitten here as he was by the Syrians, ch. 8. 28. or as Ahazia was smitten, v. 27. but he was slain downright.

{in his chariot} For he endeavored to fly away in it, v. 21, 23.

V. 25. {Then said Jehu to Bidkar his Captain} Bidkar before was a fellow commander with Jehu under Ahab and Joram; but now he was under Jehu, being one of those that proclaimed him king, v. 13.

{Take up and cast him} Jehu would not suffer Joram's servants to carry him back into the city, but would have him pulled down out of the chariot, and cast upon the open ground.

{in the portion of the field of Naboth the Jezreelite} See v. 10.

{for remember, how that when I and thou rode together after Ahab his father} Being under Ahab, commanders in his army, in that respect they followed him as attendants, and so had the fitter opportunity to see what he did, and to hear what he spoke, or what was spoken to him.

{the Lord laid this burden upon him} Threatenings of prophets are usually called burdens, Isa. 13. 1. Mal. 1. 1. For as burdens lie heavy upon the shoulders of a man, so divine judgments, both threatened and executed, lie heavy upon the soul of a man. This burden is said to be laid on Ahab when the judgment was first threatened against him, 1 King. 21. 24. and it is now executed.

V. 26. {Surely I have seen} Heb. If I have not seen, etc. This is a form of an oath. Something is to be understood to make up the sense, as thus, If I have not seen, let me not be accounted a God. This form imports the certainty of a thing, and is to the sense well translated by our English, Surely I have seen. It is like the doubling of the phrase Exo. 3. 7. I have seen, I have seen, i.e., I have surely seen.

{yesterday} This has relation to 1 King. 21. 19. For Naboth being slain in the evening, Ahab went the next day to take possession of his vineyard; and then Elijah met him there, and denounced this judgment against him. Yesterday is oft put for the time past. See ch. 13. 5.

{the blood} Heb. bloods. For all his blood out of every part of his body was shed; and it was after such a manner as if the blood of many had been shed.

{of Naboth, and the blood of his sons} This shows that Naboth's sons were killed as well as himself. See 1 King. 21. 13.

{said the Lord} By the ministry of Elijah. Though this be not expressed in the history, yet might Jehu hear it uttered.

{and I will requite thee in this plat} Or portion. Namely where Naboth's vineyard was. See v. 10.

{saith the Lord} The Lord sees the sins of the wicked, to take vengeance of them in his time.

{now therefore take and cast him into the plat of ground, according to the word of the Lord} See v. 25. 1 King. 21. 21. Jehu in that which he did against Ahab's house and against Baal, had an eye to the word of God; but not in other things. See ch. 30. 31.

V. 27. {But when Ahaziah the King of Judah saw this} Namely that which befell Joram.

{he fled by the way of the garden-house} He dared not turn back in that open way that led to Jezreel, but fled by a byway without the suburbs, where their gardens were.

{and Jehu followed after him} Jehu had a watchful eye over the two kings; and having slain one upon the place, he eagerly pursues the other.

{and said, Smite him also in the chariot} There were some of his soldiers nearer to Ahaziah than himself was; to them he speaks, and bids them slay Ahaziah, even while he was in his chariot, i.e., speedily, not giving him any time to light out.

{and they did so at the going up to Gur} Gur was in the way to Samaria.

{which is by Ibleam} This belonged to Manasseh, Josh. 17. 11. as did Megiddo also.

{and he fled to Megiddo} See 1 King. 9. 15. Here Josiah received his deadly wound, ch. 23. 29.

{and died there} He was not slain outright in his chariot, as Joram was, v. 14. For he was wounded in one place, and died in another. Whereas it is said 2 Chron. 22. 9. that he was hid in Samaria, it is thus to be taken, that seeking to hide himself, there he was discovered and brought to Jehu, who thereupon commanded him to be smitten; upon which smiting, the stroke being mortal, he fled to Megiddo, and there died. Or Samaria may be indefinitely taken for the whole country, as 1 King. 18. 2. and then Megiddo may be comprised under Samaria.

V. 28. {And his servants carried him in a chariot to Jerusalem} After he was slain Jehu looked no more after him, but suffered his servants to carry him whither they would. Or out of respect to Jehoshaphat his grandfather, as 2 Chr. 22. 9. he might suffer him to be carried to Jerusalem.

{and buried him in his sepulchre with his fathers} The Jews counted it an honor to be buried by their fathers.

{in the city of David} See 1 King. 2. 10.

V. 29. {and in the eleventh year, &c.} See ch. 8. 25.

V. 30. {And when Jehu was come to Jezreel} Two kings being slain by Jehu, none dared oppose his entrance into the city, but he quickly took possession thereof.

{Jezebel heard of it} Ill news flies fast; and such famous matters as the death of two kings could not but be quickly spread abroad far and near, and so come to her ears.

{and she painted her face} Heb. put her eyes in painting. She had painted her face all over, so as her eyes were in the midst of painting. She could not be but well grown in years at this time, and in that respect this youthful and lustful setting forth herself was the more detestable.

{and tired her head} She set herself out in the greatest bravery she could. This argued a very strange disposition. The accidents newly fallen out should rather have moved her to have rent her clothes, and torn her hair from her head, and slubbered her face with tears: but herein she showed her great pride and stoutness, as if she would daunt Jehu by showing that she would yet still retain her royal state, and not care or fear what he could do to her. Some will have it, that she so attired herself to entice Jehu to lust, or at least to induce others to aid her, Jer. 4. 30. Ezek. 23. 40.

{and looked out at a window} To outbrave him to his face.

V. 31. {And as Jehu entered in at the gate} Either the king's palace was at the city gate, where seats of judgment used to be set; or here is meant the gate of the king's palace, which was within the city. At this time was Jehu in his greatest pomp and triumph; which further sets out Jezebel's resolute and undaunted spirit.

{she said, Had Zimri peace} She resembles Jehu to Zimri, and puts him in mind of Zimri's end; q.d. you well know that Zimri did not long prosper, but came to a quick, fearful and utter destruction. See 1 Kings 16. 9, etc.

{who slew his master} She makes Jehu like Zimri, in that both of them killed their king. As Zimri was a commander in his king's army, 1 King. 16. 9. so was Jehu in his, v. 11. therefore both the one and the other's sovereign is called his master. But though both of them therein agreed, yet they did what they did upon a far different ground. Jehu had such a warrant v. 7. as Zimri had not; whereupon he needed not to fear the like issue.

V. 32. {And he lift up his face to the window} He heard her voice, and was moved with her daring upbraiding speech; and therefore looks up to the place where she was, to see if he might take present vengeance on her.

{and said, Who is on my side?} Who will show that he takes part with me, and acknowledge me to be king?

{who} This doubling of the word implies confidence that some would do as he would have them; and withal, an earnest desire that they should show themselves.

{and there looked out to him two or three} God wonderfully wrought on their hearts, that they should so suddenly yield to another king, and that in the presence of the queen their mistress.

{Eunuchs} Or, chamberlains, to wit, of the queen, or other great officers attending upon her. See 1 King. 22. 9. Certainly they thought some vengeance would fall upon their queen; and thereupon, though they had a special relation to her, yet by looking out they give an intimation to Jehu that they were ready to do what he should command.

V. 33. {And he said, Throw her down} Jehu knew she had been the cause of much blood, besides her idolatry; and therefore requires that she should be tumbled down from that high room wherein she was.

{So they threw her down} Though it was a hard charge given to them, she being their mistress, yet having no hope of further advantage by attending on her, and withal being afraid of Jehu, they quickly execute it.

{and some of her blood was sprinkled on the wall, and on the horses} It seems her fall was from a high place, in that therewith her blood was so sprinkled all about. Or it may be the sprinkling of her blood was by the treading of the horses upon her.

{and he trod her under foot} Jehu with his troops being on horseback with their horses trampled upon her.

V. 34. {And when he was come in, he did eat and drink} Having taken much pains in his expedition between Ramoth and Jezreel, and having destroyed all that dared oppose him, when he was come into the city, and saw all quiet before him, he refreshed himself with meat and drink.

{and said, Go see now} His mind was not so set upon his repast as to forget what he had done. But being mindful of what befell Jezebel, he sends to see her dead body.

{this cursed woman} She was cursed in her former disposition, and now also in her present condition.

{and bury her} Burial was in those days counted an honor and a blessing. Wherefore though he had justly taken away her life, yet he would afford her that honor. See on Eccl. 6. 3.

{for she is a Kings daughter} Of the king of Zidon, 1 King. 16. 31. Though Jehu had upon divine warrant slain the two kings of Israel and Judah, yet being not willing to incense the king of Zidon against him, he testifies some respect to him.

V. 35. {And they went to bury her} Neither Jehu nor they whom he sent at this time remembered that which Elijah had foretold concerning Jezebel, 1 King. 21. 23. otherwise neither he nor they would have thought of burying her.

{but they found no more of her then the skull, and the feet, and the palms of her hands} All these were hard bones; and under these questionless the thighbones, and other hard bones of the body are comprised. As for all her flesh, the dogs had eaten it. She herself was of a doggish disposition, and in her lifetime did fly upon and tear the servants of God; and thereupon is she justly torn in pieces and devoured by dogs.

V. 36. {Wherefore they came again, and told him} What they had found of her, and what had been eaten of her.

{and he said, This is the word of the Lord} Evidences of such things as God has foretold do bring to mind and memory such things as had been forgotten.

{which he spake by his servant} Heb. by the hand of his servant. See 1 King. 8. 53.

{Elijah the Tishbite} See 1 King. 17. 1.

{saying, In the portion of Jezreel} See v. 10.

{shall dogs eat the flesh of Jezebel} See 1 King. 21. 23.

V. 37. {And the carcase of Jezebel} So much of her body as was left by the dogs.

{shall be as dung upon the face of the field} Shall be contemptible, trodden underfoot, and lie to rot in the open air.

{in the portion of Jezreel: so that they shall not say, This is Jezebel} When all the flesh is torn from the bones, who can know that such were the bones of such a party? This latter clause is not in the history, 1 King. 21. 23. but yet it being here set down, we are to account it as true as if it had been before expressed.

CHAPTER 10

Ver. 1. {And Ahab had seventy sons} Under this word sons may grandsons also be comprised, Gen. 31. 43. Ahab himself and Joram his son might have many wives, and many children by them; yea Ahab might have more sons than are by name mentioned in Scripture, and they have also sons; and thus the number of sons amount to seventy. Great men of old were wont to have many children, Judg. 8. 30. & 10. 4. & 12. 9, 14. 2 Chr. 11. 21.

{in Samaria} This was the royal city, populous and well fortified: thereupon in those troublesome times the king's children and kindred were there.

{and Jehu wrote letters} As Naboth and his children were slain by letters from Ahab and Jezebel, 1 King. 21. 8. so their children are by letters caused to be slain.

{and sent to Samaria} He knew that all Ahab's progeny was there.

{unto the rulers of Jezreel} These might indeed be rulers of Jezreel, but yet now come to Samaria with the king's children for the greater safety.

{to the Elders} See 1 King. 8. 1.

{and to them that brought up Ahabs children} Heb. nourishers. Such as had the tuition of them, and were to educate them and take care of their safety.

V. 2. {Now as soon as this letter cometh to you} Jehu began his letter as the king of Syria began his, ch. 5. 6.

{seeing your masters sons are with you} These were not only the king's subjects, but also his officers and special servants, and in that respect he is called their master. See ch. 9. 7. What sons are here meant is showed v. 1.

{and there are with you chariots and horses, &c.} These were means of defending themselves against an enemy. And therefore to try whether they would stand against him, or yield unto him, he puts them in mind of the provision they had.

V. 3. {Look even out the best and meetest of your masters sons} It is probable some of the seventy were of age and prowess; so as still he seems to put them on to do the utmost they could.

{and set him on his fathers throne} He means they should both make him and proclaim him king; 1 King. 2. 24.

{and fight for your Masters house} For those that are remaining of Ahab's stock, or in any special manner belong to him. Jehu's meaning is not that indeed they should fight; but thus he tries their disposition the more thoroughly.

V. 4. {But they were exceedingly afraid} God that had appointed Jehu to be his sword to destroy the whole stock of Ahab, put a fear into their hearts, that notwithstanding the defense which they had they dared not rise up against him.

{and said, Behold, two Kings stood not before him} Jehoram and Ahaziah. See ch. 9. 21.

{how then shall we stand?} They might better have stood against Jehu than both those kings, who were not at that time in the midst of an army, and had an army coming furiously upon them, ch. 9. 20. but these were in a defensed city, and had store of ammunition; but fear possessed their hearts.

V. 5. {And he that was over the house} The chief of all those that appertained unto Ahab's house, or that had the command over the king's palace.

{and he that was over the city} The chief governor of Samaria.

{the Elders also} Such senators and counselors of state as there remained to order the affairs of that city, or the land. See 1 King. 8. 1.

{and the bringers up of the children} See v. 1.

{sent to Jehu, saying} They all sat together to consult and advise about that weighty message which Jehu had sent unto them, and returned with one consent the answer following.

{We are thy servants} At your command, acknowledging you our king.

{and will do all that thou shalt bid us} Fear makes them slavish, for they interpose no condition of just, honest, faithful, or any like qualification.

{we will not make any King} We will not set up any to oppose you, neither will we take part with any against you.

{do thou that which is good in thine eyes} Whatsoever pleases you.

V. 6. {Then he wrote a letter the second time to them} Like a prudent and subtle commander, he gives them no time to deliberate about that which he requires of them, but instantly makes known what he would have them do.

{saying, If you be mine} Heb. for me. To do as you have said.

{and if you will hearken unto my voice} Obey me, and do what I require.

{take ye the heads} Cut off the heads.

{of the men your masters sons} Those seventy mentioned v. 1.

{and come to me to Jezreel} There Jehu abode till he should know the mind of the governors in Samaria. He means that they should come with the heads of those sons.

{by to morrow this time} They had but a day's respite from the time that Jehu wrote his letter till the time that all he required should be done.

{now the Kings sons being seventy persons, were with the great men of the city} I.e., great in authority, dignity, honor, command, prudence, wealth, and other like excellencies. See ch. 5. 1. & 4. 8.

{which brought them up} Heb. made them great. Education is a means of making great, Isa. 1. 2. See v. 1.

V. 7. {And it came to pass when the letter came to them} So soon as they had read it.

{that they took the Kings sons} They apprehended them.

{and slew seventy persons} Too much care for their own safety made them cast off all care of their charge.

{and put their heads in baskets, and sent him them to Jezreel} Though others carried this doleful burden, yet they also went along therewith, as Jehu had required, v. 6.

V. 8. {And there came a messenger and told him, saying} It seems they were afraid at first to come themselves into his presence, therefore they sent a messenger in to him to give him notice of their coming.

{They have brought the heads of the Kings sons} See v. 7.

{and he said, Lay ye them in two heaps} A lamentable spectacle, to see so many princes' heads lying together. One heap might be laid on one side of the entrance, and the other on the other side.

{at the entering in of the gate} The gate of the city, the place of justice, where people used to assemble, Deut. 22. 15. Ruth 4. 1. They were here laid, that there might be the more eyewitnesses of God's just revenge upon the idolatrous stock of Ahab. And this was a fit place for Jehu to clear his justice therein, and to show the ground for which there were so many slain. See v. 10.

{until the morning} It was now evening when they came, and probably the gates of the city were shut: and therefore he would do nothing till the next day appeared, that there might be the more witnesses.

V. 9. {And it came to pass in the morning} He was careful betimes to make known his mind.

{that he went out} From his chamber and house where he lay.

{and stood} That he might be the better seen and heard.

{and said to all the people} Both those that came from Samaria, and others also. For certainly so strange a matter could not but draw many people together.

{Ye be righteous} Though some apply this to those that came from Samaria, and slew those seventy persons, as if Jehu had cleared them of all guilt, yet the last clause in this verse, but who slew all these? shows that he here speaks to those that were only spectators, and had no hand in the destruction of those whom he himself slew, nor of those whom the men of Samaria slew. And them he acquits, that they might the more attentively hearken to the apology he made for the blood that was shed.

{behold, I conspired against my master} He sets forth his executing of God's vengeance by that phrase which might seem to imply treason, (see 1 King. 16. 9.) that his defense of himself might make the deeper impression.

{and slew him} See ch. 9. 24.

{but who slew all these?} This he says to show that they who slew those seventy persons might seem to have their hands as deep in blood as he; yet the apology following extends itself to them as well as to himself.

V. 10. {Know now} By this evidence he would convince them of God's truth in accomplishing his threatenings.

{that there shall fall unto the earth} This phrase is used of such things as perish, 1 King. 1. 52. 2 Sam. 3. 19.

{nothing of the word of the Lord} He sets it down thus generally, by reason of that great execution of vengeance which was made.

{which the Lord spake concerning the house of Ahab} That which is here in particular spoken of the house of Ahab may be applied to all other threatenings of the Lord against any other.

{for the Lord hath done that which he spake} He has caused to be accomplished that which he threatened to the very uttermost.

{by his servant Elijah} Heb. by the hand of, etc. 1 King. 8. 56. Elijah's prophecy was public, 1 King. 21. 21. and known almost to all: (See ch. 9. 25.) therefore is his name expressed, rather than the young prophet's who in private gave the charge to Jehu, ch. 9. 6, 7.

V. 11. {So Jehu slew all that remained to the house of Ahab in Jezreel} In Jezreel had Ahab a palace, 1 King. 21. 1. and there were many of his kindred, familiar friends, and others that might be accounted of his house.

{and all his great men} All such as Ahab had raised and put in great places, or made rich. See v. 6. Ruth 2. 1. We call such the king's creatures.

{and his kinsfolk} Or, acquaintance. Such as were by kindred, alliance, familiarity or otherwise linked to him.

{and his Priests} His peculiar chaplains, or such as he had preferred to their places. We read of four hundred Prophets of the Groves, which ate at Jezebels table, 1 King. 18. 19. These priests here mentioned might be such as ate at Ahab's table, such as were maintained by him, and thereupon called his priests.

{until he left him none remaining} In this vengeance of Ahab's house his zeal was as great as could be expected.

V. 12. {And he arose, and departed and came to Samaria} Now that he had tried the fidelity of those that dwelt at Samaria unto him, he readily comes into that great city, which was the metropolis or chief city of the kingdom of Israel.

{and as he was at the shearing-house} Heb. house of shepherds binding sheep. Where they were wont to bind and shear their sheep. The Hebrew word implying only binding, it may be applied to a slaughterhouse also.

{in the way} Namely, as he was going to Samaria.

V. 13. {Jehu met} Heb. found. Though he sought not for them, yet when he espied them his mind was set to destroy them; therefore he may be said to find them in his desire, though not in his endeavor.

{with the brethren of Ahaziah king of Judah} 2 Chron. 22. 8. these are called the Princes of Judah, and the sons of the brethren of Ahaziah, that ministred to Ahaziah. Ahaziah was Joram's youngest son, and had never a brother left; For the Arabians had taken away all the other sons of Joram, 2 Chron. 21. 17. Therefore the word brethren must here be taken in a large sense, for his brethren's sons, or other of his kindred. Lot was Abraham's brother's son, Gen. 12. 5. yet called his brother, Gen. 13. 8. The title brethren is oft taken for any kinsfolks. These are also styled the Princes of Judah, because places of dignity and government were committed unto them. And they are said to minister to Ahaziah, because they were officers of his court.

{and said, Who are ye?} He would know who they were before he offered any violence unto them, to clear his justice in what he did.

{And they answered, We are the brethren of Ahaziah} They declare the truth; for they feared no evil to follow thereupon.

{and we go down to salute} Heb. to the peace of, etc. To wish peace and prosperity to them. Of this phrase see ch. 4. 26.

{the children of the King and the children of the Queen} I.e., of Joram king of Israel, and Athaliah his wife. Yet Ahab also and Jezebel may be here meant: for the title queen was continued to Jezebel after her husband's death. It seems they knew nothing of Joram's and Jezebel's and Ahaziah's death, and of the vengeance that Jehu had executed on Ahab's stock; and that made them so readily declare not only who they were, but also why they came, which was more than Jehu asked them.

V. 14. {And he said, Take them alive} This charge he gave, because he had them in his power, so as they could neither defend themselves nor flee away; and the rather, that the cause of slaying them might be made known to them, which was their affinity with the house of Ahab.

{And they took them alive} Jehu had now such a power, as all of all sorts, whether on his own side or on the other, were ready to obey him. See v. 7.

{and slew them} The reason of this act is thus rendered 2 Chron. 22. 8. When Jehu was executing judgment upon the house of Ahab, he slew them: So as it was a part of his commission, ch. 9. 8. to slay these also.

{at the pit of the shearing-house} See v. 12.

{even two and forty men; neither left he any of them} In this, his zeal extended itself to the uttermost.

V. 15. {And when he was departed thence} Namely, from that shearing-house.

{he lighted on} Heb. found. See v. 13.

{Jehonadab the son of Rechab} This Rechab was a Kenite 1 Chr. 2. 55. descended from Jethro Moses' father-in-law, Exod. 2. 21. & 18. 1, etc. Judg. 1. 16. & 4. 11. The Kenites were a pious generation, and joined themselves to the people of God. Jehonadab was a prudent man, and foreseeing the future estate of the Jews, gave good directions to his posterity, Jer. 35. 5, etc. His father was also a man of great note and name; and therefore for honor's sake, Jehonadab is here styled the son of Rechab, and their posterity are called Rechabites, Jer. 35. 2.

{coming to meet him} Questionless Jehonadab knew that Jehu was God's minister to execute vengeance on Ahab's house, and therefore might purposely come to meet him.

{and he saluted him} Heb. blessed him. Or, wished peace and prosperity to him. Jehu blessed Jehonadab; for he was now the greater man, Heb. 7. 7. This was a testimony of Jehu's high esteem of Jehonadab, and of his good respect to him.

{and said to him, Is thine heart right} He means hereby an upright and entire heart to him.

{as my heart is with thy heart} Do you in truth affect me as I do you? and do you approve my course as I do yours?

{And Jehonadab answered, It is} Heb. It is, and it is. This doubling of his affirmation adds great emphasis. See 1 King. 8. 13. Hereby he assures him that he did approve him and bear a good respect to him.

{If it be, give me thine hand} This he said for a further pledge of his entire affection to him.

{And he gave him his hand} He was willing to give him all the assurance he required.

{and he took him up to him into the chariot} Hereby Jehu testified his high esteem of Jehonadab, whom he took into his chariot for ease and honor's sake.

V. 16. {And he said, Come with me} Jehu sought countenance by the company of Jehonadab, whom all the people had in high account for his piety and prudence.

{and see my zeal for the Lord} The Lord by his prophet had commanded him to do what he did, ch. 9. 6, 7. and therefore he might call it zeal for the Lord. See 1 King. 19. 10.

{so they made him ride in his chariot} Jehu's attendants moved him to accept Jehu's honorable offer, and to accompany him; and withal, helped him into the chariot.

V. 17. {And when he came to Samaria} As he intended and began his journey thereunto, v. 12.

{he slew all that remained unto Ahab} Seventy of Ahab's posterity were slain before, v. 7. yet there remained sundry others that were allied to him, or some other way appertained unto him: These also he slew.

{in Samaria} What he had done before in Jezreel, v. 11. that he now does in Samaria.

{till he had destroyed him} Under this relative him, which has reference to Ahab, all that any way might be accounted his are comprised.

{according to the saying of the Lord which he spake to Elijah} 1 Kin. 21. 21, etc. See 1 King. 13. 5.

V. 18. {And Jehu gathered all the people together} Jehu was willing to acquaint all the people with his proceedings, that he might the more insinuate himself into them.

{and said unto them, Ahab served Baal a little} Ahab served Baal more than any had done before him, 1 King. 16. 31, 32. but Jehu would here make the people believe that Ahab's practice in this kind was not comparable to that he intended.

{but Jehu shall serve him much} This he pretended, the rather to move all Baal's priests to assemble to him, and to take away all fear of hurt or damage to the worshipers of Baal. It seems the people were much addicted to that idolatry, in that Jehu makes this outward profession before them all.

V. 19. {Now therefore call unto me all the Prophets of Baal} Which pretend to be inspired by him.

{all his servants} Which profess him to be their lord.

{and all his Priests} Which offer sacrifice to him.

{let none be wanting} As he destroyed all that belonged unto Ahab, v. 11, 17. so he would do the like to all that any way subjected themselves to Baal.

{for I have a great sacrifice to do to Baal} He had no purpose to do so, but it was a mere pretense to deceive the Baalites. Though his end herein were good, yet this means that he uses was not warrantable.

{whosoever shall be wanting, he shall not live} By this threatening he brings those into the snare, which otherwise might have escaped it.

{But Jehu did it in subtilty} It was such a subtle course as thereby he accomplished what he intended. See v. 25.

{to the intent that he might destroy the worshippers of Baal} This was a good end: for the law commanded that idolaters should be destroyed. See Deut. 13. 2, 5. Thus Constantius the father of Constantine the Great commanded all Christians to avoid his court; but they were no sooner departed, but he called them back again, and quite excluded all the rest.

V. 20. {And Jehu said, Proclaim a solemn assembly} Heb. sanctify. Or, sanctify a set day, as is appointed by the Lord, Deut. 16. 8. So Exod. 32. 5. Lev. 23. 36. Joel 1. 14.

{for Baal} For a solemn service to be performed to him.

{And they proclaimed it} Jehu's officers openly made known that which he pretended, far and near.

V. 21. {And Jehu sent through all Israel} He sent the aforesaid proclamation not only into every street of Samaria, but also through all the ten tribes.

{and all the worshippers of Baal came} They saw no cause to mistrust the truth of what Jehu pretended, and therefore came boldly.

{so that there was not a man left that came not} Certainly they expected at least some approbation, if not a reward for their pains. God suffered them thus to be beguiled, that they might be destroyed for their idolatry.

{and they came into the house of Baal} There was a special house built for this idol in Samaria, 1 King. 16. 32. a temple dedicated to Baal; as the house of the Lord, 1 King. 8. 16.

{and the house of Baal was full from one end to another} Or, so full that they stood mouth to mouth. So full as their faces or mouths were close together, and there was not a corner empty. See ch. 21. 16. Thus were the Egyptians emboldened to rush into the sea, Exod. 14. 23.

V. 22. {And he said unto him that was over the vestry} That had the charge of keeping all such things as appertained to the worship of Baal.

{Bring forth vestments for all the worshippers of Baal} All sort of idolaters were wont to have peculiar vestments for their idolatrous service.

{And he brought them forth vestments} This was done that the Baalites might be the more beguiled, and think that Jehu indeed intended what he pretended.

V. 23. {And Jehu went and Jehonadab the son of Rechab into the house of Baal} They went not thither to worship that idol, but to deliver such as might upon curiosity go to see their service, or upon any other occasion be there, and yet were no worshipers of Baal.

{and said unto the worshippers of Baal} These he knew would be so zealous of their idol as they would suffer none but such as were of their own mind to be there present.

{Search and look that there be here with you none of the servants of the Lord} This title servants of the Lord is opposite to that other, worshippers of Baal. Neither of these would endure that the other part should join with them in their service. Such respect did Jehu bear to these latter as he would have none of them destroyed.

{but the worshippers of Baal only} These he devoted to destruction.

V. 24. {And when they went in} I.e., the worshipers of Baal.

{to offer sacrifices and burnt offerings} Sacrifices is a more general word; burnt offerings were a particular kind of sacrifice. See 1 Kin. 3. 15. In offering these idolaters imitated the custom of God's people.

{Jehu appointed fourscore men without} He appointed them to stand without at the doors of Baal's temple, to keep those that were within from flying away, and to destroy such as should offer to come out.

{and said, If any of the men whom I have brought into your hands} Those whom Jehu enticed to come into Baal's temple were thereby brought into the hands of those that belonged to the temple of the Lord.

{escape} By coming out of that house and flying away.

{he that letteth him go, his life shall be for the life of him} The word translated life signifies the soul. Now the life of the body consists in the union of the soul with it. His meaning is, That whosoever suffered any of the Baalites to slip away should die for it. See 1 King. 20. 39, 40.

V. 25. {And it came to pass as soon as he had made an end of offering the burnt offering} This is to be taken of Baal's chief priest, who then offered the burnt offering here mentioned. Now Jehu tarried till the offering was finished, that there might be time for other idolaters that were not then come to enter in among them.

{that Jehu said to the guard} To such officers as attended his person.

{and to the Captains} Such as had a command over soldiers. Both these were other than the fourscore men mentioned v. 24.

{Go in, and slay them} This was the end why Jehu at this time assembled them together. See v. 19.

{let none come forth} His meaning was that they who had the charge to slay these Baalites, should destroy every one of them.

{And they smote them with the edge of the sword} Heb. the mouth of the sword. For as the mouth of a ravening beast devours the prey that it takes, so by the edge of the sword many are destroyed and as it were devoured.

{and the guard and the Captains cast them out} They cast the dead bodies of the Baalites who were slain, out of that house where they were slain, and out of the city, to ravenous beasts and fowls, affording them no burial: which aggravated the judgment.

{and went to the city of the house of Baal} This is to be taken of some special city where there was a choice temple for Baal; or else it is distributively to be taken for every city where a house of Baal was. Some take this city to be Samaria itself.

V. 26. {And they brought forth the images} Heb. statues. I.e., representations of men or other creatures carved in wood, or cut in stone, or cast in some metal. Hereby are meant all sorts of idolatrous images. See 1 King. 14. 23.

{out of the house of Baal} See v. 25.

{and burnt them} In sign of the greater detestation of them, and that they might not be used again for idolatry.

V. 27. {And they brake down the image of Baal} That principal statue which was deemed to be Baal himself. See 1 King. 16. 31. This they broke all to pieces.

{and brake down the house of Baal, and made it a draught-house} I.e., a jakes; or, as we say, a privy. This also they did to testify the abominableness of the idol which there stood, and of the idolatry which was there used. See the like Ezr. 6. 11. Dan. 2. 5. & 3. 29. See also Lev. 26. 30. The idols of the Gentiles had a name given them in Hebrew which signifies dirty or dungy gods; in this respect a jakes was a fit house for them. See 1 King. 15. 12.

{unto this day} See 1 King. 9. 13.

V. 28. {Thus Jehu destroyed Baal out of Israel} Israel is here put for all the ten tribes; so as two things are here implied, 1. That Ahab, Jezebel and their posterity had caused Baal to be worshiped in all the ten tribes. 2. That Jehu's zeal against Baal was such as he caused that idolatry to be rooted out of all the tribes wheresoever it was established.

V. 29. {Howbeit} Men zealous in some things which are commendable may grievously sin in others.

{from the sins of Jeroboam the son of Nebat who made Israel to sin} See 1 King. 11. 26. & 14. 16.

{Jehu departed not from after them} See ch. 3. 3.

{to wit, the golden calves that were in Bethel, and that were in Dan} See 1 King. 12. 28, 29.

V. 30. {And the Lord said unto Jehu} Divers conjectures are made about the prophet that should bring this message: Some say it was Elisha; some, the young man that brought the first message about Jehu's being king, ch. 9. 4, etc. some the prophet Jonah: But that which the Holy Ghost has concealed is not too curiously to be searched after.

{Because thou hast done well} The thing that Jehu did is here commended, not his manner of doing it. See Hos. 1. 4.

{in executing that which is right in mine eyes} In destroying Baal and Ahab's stock.

{and hast done unto the house of Ahab according to all that was in mine heart} Which I had determined, foretold, and commanded to be done. To destroy such as God would have destroyed is an acceptable work.

{thy children of the fourth generation} This was accordingly accomplished: For Jehoahaz was Jehu's son, ch. 13. 1. Joash his grandchild, ch. 13. 9. Jeroboam the third from Jehu, ch. 14. 16. Zachariah the fourth, ch. 14. 29.

{shall sit on the throne of Israel} As kings shall reign over Israel.

V. 31. {But Jehu took no heed} Heb. observed not. Or, regarded not.

{to walk in the law} See 1 King. 2. 3.

{of the Lord God of Israel} See 1 King. 8. 15. Though Israel had forsaken the Lord, and worshiped idols, yet the Lord had not clean cast off Israel.

{with all his heart} See 1 King. 2. 4. They who in some things do what good God commands, but transgress in other things, do not serve him with all their heart.

{for he departed not, &c.} See 1 King. 16. 19.

V. 32. {In those days} Even while Jehu lived.

{the Lord began to cut Israel short} Heb. to cut off the ends of Israel. This was done by suffering Hazael to take away some of their coasts, as is expressed in the words following.

{and Hazael smote them in all the coasts of Israel} Here begins that prophecy to be accomplished which was foretold by Elisha, ch. 8. 12.

V. 33. {From Jordan Eastward} Heb. toward the rising of the sun. The particulars here intended are specified in the next words. He means that side of Jordan which Moses conquered and took from Sihon and Og, Num. 21. 24, 25. That country lay eastward from Canaan.

{all the land of Gilead} All that country which by Moses was distributed to Reuben, Gad, and half Manasseh, Deut. 3. 12, 13. In this land was a mountain, Gen. 31. 21. on which a city was built, Josh. 17. 1. and the mountain, city and country were all called Gilead. Of the land of Gilead there were many cities.

{the Gadites, and the Reubenites, and the Manassites} All these inhabited the land of Gilead taken in the largest sense.

{from Aroer} A city in the furthest coast of Gad, Deut. 2. 36. A native or inhabitant thereof is called an Aroerite, 1 Chron. 11. 44.

{which is by the river Arnon} Num. 21. 13, 24. Deut. 2. 24.

{even Gilead and Bashan} Or, even to Gilead and Bashan. Gilead here signifies a city. Gilead and Bashan were two fair cities in Manasseh, 1 Chro. 5. 11. Josh. 17. 1. The forementioned particulars show that Hazael had cut Israel short indeed, as v. 32. and done much mischief to them.

V. 34. {Now the rest of the acts of Jehu, &c.} See 1 King. 14. 19.

{and all his might} See 1 King. 15. 23.

{are they not written, &c.} See 1 King. 16. 27.

V. 35. {And Jehu slept with his fathers, &c.} See 1 King. 2. 10.

{and Jehoahaz, &c.} This son of Jehu had a right to the crown by God's appointment, v. 30. See 1 King. 16. 28.

V. 36. {And the time} Heb. the days were. See 1 King. 11. 42.

{that Jehu reigned over Israel in Samaria} See 1 King. 16. 26.

{was twenty and eight years} This was the longest time that any of the kings of Israel hitherto had reigned; but Jeroboam the third from him reigned longer, ch. 14. 23.

CHAPTER 11

Verse 1. {And when Athaliah the mother of Ahaziah} 2 Chron. 22. 10. This Athaliah was Ahab's daughter, and married to Jehoram the son of Jehoshaphat, by whom she had Ahaziah here mentioned. See ch. 8. 18, 26.

{saw that her son was dead} Slain by Jehu, ch. 9. 27.

{she arose} She usurped the crown and advanced herself to the throne, and was queen. Of this word arose see 1 King. 14. 2, 4. It is probable that when Ahaziah went with Joram to the war, ch. 8. 28. that he left his mother to govern in his absence; who thereupon had the greater advantage to usurp the kingdom after her son's death.

{and destroyed all the seed royal} Heb. seed of the kingdom. Namely such as were of the blood royal descending from David. Many of that royal offspring were slain by Jehoram, 2 Chron. 21. 4. Others were carried away by the Philistines and Arabians, 2 Chron. 21. 16, 17. others were slain by Jehu, ch. 10. 14. The remainder Athaliah here destroys; so as she thought there was none left to lay claim to the crown. Questionless some of this seed royal came out of her own womb, but idolatry and ambition made her cast off all humanity and natural affection. See the like Judg. 9. 5.

V. 2. {But Jehosheba} She is called Jehoshabeath 2 Chron. 22. 11. It is there said that she was the wife of Jehojada the Priest. Priests were then in such high account as kings married their daughters to them.

{the daughter of king Joram} It is not likely that she was Joram's daughter by Athaliah: For then Jehojada the priest, being so good a man, would not have married her, being the daughter of such an idolatress. It is therefore supposed that king Joram had her by another wife.

{sister of Ahaziah} By the father.

{took Joash the son of Ahaziah} He is called Jehoash ch. 12. 1. He was at that time but a year old at most. See v. 21.

{and stole him from among the kings sons which were slain} This phrase implies that this child was laid among the dead corpses of his brethren. This is supposed to have been done by his nurse, and afterwards made known to Jehosheba, who privily took him away. This nurse having notice of the queen's intent to destroy all the royal seed, kept herself and the child from being taken, till Jehosheba took them to herself. She did herein as God himself afterwards did, Jer. 36. 26. and Joseph, Mat. 2. 14.

{and they hid him} Under this word they Jehosheba and her husband Jehojada are comprised: for with his advice and assistance she did what she did.

{even him and his nurse} Jehosheba finding the child's nurse so careful of him and faithful to him, hid her with the child that she might the better tend him.

{in the bedchamber} The priests had chambers built on the sides of the temple, 1 King. 6. 8. Jer. 35. 2. Ezek. 40. 45, 46. Some of these were lodging-chambers wherein the priests had their beds; others were to hold and preserve such things as were useful for the services of the temple. In one of these which belonged to Jehojada was the child and his nurse hid.

{from Athaliah} Who would have slain him, if she could have known where to have found him.

{so that he was not slain} With his brethren and kindred.

V. 3. {And he was with her} Joash, and his nurse.

{hid in the house of the Lord} Chambers and courts appertaining to the temple were styled the house of the Lord. See 1 King. 6. 26.

{six years} It was so long before Jehojada could find a fair opportunity to settle the king on his throne. See v. 4.

{and Athaliah did reign over the land} The land of Judah is here meant, over which that wicked woman reigned by force and usurpation.

V. 4. {And the seventh year} Jehojada so long concealed the king, not thinking himself sufficiently prepared to defend him against the queen's power: It cannot be but that all those six years he cast all the ways he could how to suppress the usurping queen, and set the king upon his throne: And in that time he questionless communicated his counsels to some faithful friends. But now he thought it no wisdom to suffer that usurper to continue any longer, or her idolatry to get more strength and infect the more: Besides, it might be prejudicial to the young king to be kept any longer in a private and retired course of life. It was now high time he should be brought forth and made known, that a royal spirit might be the better put into him, and he might be educated in a kingly manner. And further, the people might be by this time very sensible of the queen's tyrannical government, and of her eagerness to advance Baal.

{Jehoiada} This was the high priest at that time, and of the house of Zadok, whom Solomon put in the room of Abiathar, 1 King. 1. 35. He was a very good and prudent man, a supporter of church and state, and so continued till he was a hundred and thirty years old, 2 Chron. 24. 15.

{sent and fet the Rulers over hundreds, with the Captains and the guard} These were Levites; for they were brought into the house of the Lord. They are named 2 Chr. 23. 1. The Levites had their companies and troops, and captains and commanders over them, as well as others of Israel. See 1 Chron. 9. 10, etc. They might be before in their several cities, from whence Jehojada sent for them.

{and brought them to him into the house of the Lord} There he might more securely communicate his counsel with them.

{and made a covenant with them} This covenant might be to depose Athaliah, to set Joash on the throne, to put down idolatry, and to establish true religion. When good governors undertook to reform religion they used to begin with a covenant, to bind themselves and their subjects more steadfastly thereto. See 2 Chr. 15. 12. & 29. 10. & 34. 31. Ezr. 10. 3. Neh. 9. 38.

{and took an oath of them} Of secrecy and fidelity. Hereby he would bind them the more firmly to their covenant, 2 Chron. 15. 14. Neh. 5. 12. & 10. 29.

{in the house of the Lord} Where priests and Levites did their services, and whither none else might come, 2 Chr. 23. 6.

{and shewed them the King’s son} That by sight of him they might have the surer evidence of the reality of Jehojada's intentions, and be the more quickened up to do what possibly they could to bring him to the possession of his right.

V. 5. {And he commanded them, saying} In so weighty a cause the good priest takes upon him the authority of a commander: for he was at this time the king’s protector.

{This is the thing that ye shall do} This he premises to make them the more attentive to his direction.

{A third part of you} The priests and Levites were so divided as they might serve by course, 1 Chr. 24.1, &c. Luke 1.8,9. While one part served in the house of the Lord, two parts rested and went unto their own houses. But at this time they were all assembled together, and according to the said division into three parts they were assigned to three several charges.

{that enter in on the Sabbath} To do service, wherein they continued from Sabbath to Sabbath so long as their course lasted, 1 Chr. 9.25. This shows that these were all Levites.

{shall even be keepers of the watch} Shall carefully and diligently watch.

{of the Kings house} Of the north gate, that leads out of the temple into the royal palace. Here a strong watch was set, lest any should issue out of the palace to destroy the king. Some understand by the king’s house the chamber where the king now was kept.

V. 6. {And a third part shall be at the gate of Shur} This was the east gate, called the gate of the foundation, 2 Chr. 23.5. By it were seats of judgment, Jer. 26.10. It is called the high gate, ch. 15.35, by reason of the fairness and height of it; and the new gate, Jer. 36.10, after Jotham had new built it, 2 Chr. 27.3.

{and a third part at the gate behind the guard} At the backside of those that kept the watch, ver. 5. This was the fourth gate.

{so shall ye keep the watch of the house} You shall thus keep the house safe and secure.

{that it be not broken down} Or, from breaking down. Or, that none breaking in do any violence to the king, or to any other person or thing in the house.

V. 7. {And two parts} Or, companies. Heb. hands. As the two hands of the body protect it from danger, so these two hands of men were to protect the king.

{of all you that go forth on the Sabbath} i.e. They who had finished their course, and so had liberty to go to their own habitations, were also now to abide, and to guard the king. See v. 15. Or, if there were but two parts, then it may be thus turned, And two parts, even all you that go forth, &c. 2 Chr. 23.8.

{even they shall keep the watch of the house of the Lord} See ver. 6.

{about the King} There where the king was placed.

V. 8. {And ye shall compass the King round about} For if any of Athaliah’s part should with violence and by force thrust in, they would be sure first to set upon the king; therefore he wisely takes care to have him the most surely guarded.

{every man with his weapons in his hand} This was an extraordinary case, and therefore an unusual course is taken. For Levites were not wont to stand armed with warlike weapons.

{and he that cometh within the ranges} Within those ranks and orders of men that were set to defend the king.

{let him be slain} Though man’s blood were not ordinarily to be shed in the house of God, (for a person guilty of blood, and laying hold on the altar, was to be taken from it and slain without, Exo. 21.14) yet in extraordinary cases it was not unlawful. See 1 King. 2.31.

{and be ye with the King} Some were to oppose against all violence that should be offered; others, to guard the king.

{as he goeth out and as he cometh in} Continually; whether he come into the temple and there abide, or go out of it to his own house.

V. 9. {And the Captains over the hundreds} Mentioned v. 4.

{did according to all things that Jehoiada the Priest commanded} For God stirred them up to help Jehojada in that great work. They were therefore very willing to be ordered by him.

{and they took every man} Every captain or commander.

{his men that were come in on the Sabbath} To serve their course in the house of the Lord.

{with them that should go out on the Sabbath} That had finished their courses, and were by order to have gone to their own houses, had not this extraordinary case fallen out.

{and came to Jehoiada the Priest} To know his pleasure, and what service he would require of them.

V. 10. {And to the Captains over hundreds} For themselves and for those men that were under them.

{did the Priest give King Davids spears and shields} Such weapons as were reserved for trophies and monuments of David’s victories. See 1 Sam. 21.9. 2 Sam. 8.7. Or they might be such as David had dedicated to remain for some special and extraordinary use, as occasion should require.

{that were in the Temple} These weapons of war may be reckoned in the number of the things dedicated by David, and brought into the temple by Solomon, 1 King. 7.51.

V. 11. {And the guard stood} The guard of Levites mentioned ver. 14.

{every man with his weapons in his hand} Such as the priest had given them, v. 10, and others that they might have from other places.

{round about the King} According to the direction v. 7.

{from the right corner} Heb. shoulder. The shoulder sticks out of the body, and knits it together, and the corner of an edifice is of such use to a building as the shoulder is to the body.

{of the Temple} Of the great court belonging to the temple. See v. 4.

{to the left corner of the Temple} i.e. From north to south.

{along by the altar and the Temple} i.e. The great brass altar for burnt offerings. This stood at the east gate of the priests’ court. See 1 King. 3.36. 2 Chron. 24.21. And the great edifice properly called the temple stood west against it.

V. 12. {And he brought forth the Kings son} Jehojada having prepared all things for the safety of the king, brings him out of that private place where he had been kept secret for many years, to show him to all the people, that they might see him, and acknowledge him for their king. He here styles him the king’s son, to show the title he had to the crown, and the warrant that he and all that took his part had to engage themselves so far as they did for him. So long as he lived, Athaliah could by no show of right be taken for a queen; but all that took part with her were traitors, and not they that sought to put her down.

{and put the crown upon him} A crown is proper to a king, and his true title is hereby testified.

{and gave him the testimony} i.e. A book wherein the law of God was registered, and wherein was testified what God required of his people, and what they might expect from him; and in such respects it was called the testimony, or the covenant. See 1 King. 3.15. Exod. 25.16. The original was in the ark, 1 King. 8.9. See also ch. 22.8. There might be a special copy of this testimony remaining with the priest and he might put that into the king’s hand. See Deut. 17.18.

{and they} Jehojada, his sons, and others that took part with them, 2 Chro. 23.11.

{made him King} By using the solemnities that appertain to a king, the chief whereof are here mentioned.

{and anointed him} This also was a rite used about kings at their inauguration. Yet we do not read of all kings that they were anointed. For he that immediately succeeded as heir apparent to his father, his title being no ways questioned, sat upon the royal throne without any special anointing; but such as were immediately chosen of God, as Saul, 1 Sam. 10.1. David, 1 Sam. 16.13. Jehu, ch. 9.6, were anointed: so also they who were preferred before their elder brethren, as Solomon, 1 King. 1.34, and they who were made kings in troublesome times, when the land was in great fear and danger, the former king being slain, as Jehoahaz, ch. 23.30, and they who had their right interrupted by an usurper, as Jehoash in this place. Here are three special rites used to this king at the settling of him on his throne: One was, putting a crown upon his head, which was of gold curiously wrought and set with precious stones. See 2 Sam. 12.36. Another was putting the testimony into his hand, to show what was to be his warrant and direction for what he should do. The third was, anointing him, to give evidence to his true title, and to make him depend on God’s protection and blessing.

{and they clapped their hands} This was a visible expression of great joy, Psal. 47.1. Ezek. 25.6.

{and said, God save the King} Heb. Let the king live. See 1 King. 1.25.

V. 13. {And when Athaliah heard} The palace was not far from the temple, so as she might easily hear such acclamations as were thereabouts.

{the noise of the guard} Of such as in the great court stood about the king, v. 11.

{and of the people} The shoutings and rejoicings of such as were in other courts, or going up and down, to and from thence.

{she came to the people} To the multitude that were in and about those courts.

{into the Temple of the Lord} She violently broke through the ranges mentioned v. 8, and came into the court where the king and Levites that guarded him were, which is here called the temple. See 1 King. 6.36.

V. 14. {And when she looked, behold, the King stood by a pillar} There that brazen scaffold which Solomon had made, and whereon he stood when he dedicated the temple, 2 Chron. 6.13, was set; and thereon was this king, with the crown on his head, now placed, so as looking up she might soon behold him.

{as the manner was} This has relation to the king’s standing on high. So did other kings before and after, 2 Chron. 6.13. & 34.31. ch. 23.3.

{and the Princes} In this extraordinary case the princes of the land (if these were secular princes) might come into this court; or otherwise they might stand about the king, though they were in the other court.

{and the trumpeters by the King} Levites used to be trumpeters, 1 Chron. 16.42, as well as the priests, 2 Chron. 5.12. But to the priests appertained it most properly to sound with trumpets. See 2 Chro. 13.12.

{and all the people of the land rejoiced} Being weary of an usurper’s reign they were much affected at the sight of a king descended from David, and having an undoubted title.

{and blew with trumpets} An accustomed rite at all great solemnities, especially at a king’s inauguration. See 1 King. 1.39.

{and Athaliah rent her clothes} See ch. 5.7. This was a sign as of much passion, so also of much scorn and disdain.

{and cried Treason, treason} Having usurped the crown, she calls the setting of it upon the right king treason. But the treason was on her part: her usurpation was the treason.

V. 15. {But Jehoiada the priest commanded the captains of the hundreds, the officers of the host} See v. 5.

{and said unto them, Have her forth without the ranges} The ranges mentioned v. 8.

{and him that followeth her, kill with the sword} i.e. Such as follow her to defend her, and maintain her title.

{For the priest had said, Let her not be slain in the house of the Lord} See 1 King. 2.31.

V. 16. {And they laid hands on her} To carry her out of the place where she was. Or, they made a way for her.

{and she went by the way by the which the horses came into the kings house} This was a beaten way betwixt the temple and the palace, and the openest and readiest way.

{and there was she slain} In that common road, and it may be among the horses. Thus as in sin she was like her mother, so was she in punishment, ch. 9.33. It is very observable that none appeared to defend her: but the Lord had alienated the hearts of the people; and they were now weary of her government, and glad of a change.

V. 17. {And Jehoiada made a covenant between the Lord and the king} That the king should serve the Lord, and maintain his worship, and root out idolatry. This he did to bind him more solemnly to his duty, and to assure him that God would not forsake him.

{and the people} He knew the king’s endeavor would be to little purpose unless the people joined with him, therefore he brings them also into covenant.

{that they should be the Lords people} That they should fear and serve the Lord, and every way carry themselves as becomes the people of God.

{between the king also and the people} It was a civil covenant that was made betwixt these, namely, that the king should well govern them, and they obey him in the Lord.

V. 18. {And all the people of the land went into the house of Baal} By this it appears that Athaliah had established that grand idolatry of Ahab’s house in Judah which Jehu cast out of Israel.

{and brake it down, his altars, and his images brake they in pieces throughly} See ch. 10.27. Here they show their faithfulness in the speedy execution of what they had covenanted, and their zeal in the manner of doing it.

{and slew Mattan the priest of Baal before the altars} This they did either because that priest fled thither for refuge, as 1 King. 2.28, or to manifest the greater detestation of that idolatry, as ch. 23.16.

{and the priest} Jehojada.

{appointed officers} Heb. offices. The offices were before appointed by David, but Jehojada set apart such as should execute those offices.

{over the house of the Lord} To see the worship of God duly performed, and the services of the temple well done.

V. 19. {And he took the rulers over hundreds, &c.} See v. 4.

{and all the people of the land} Such as were there present. This he did for the greater safety and honor of the king.

{and they brought down the king from the house of the Lord} After all the rites of his coronation were finished, Athaliah slain, and the foresaid covenants made.

{and came by the way of the gate of the guard} That gate which was guarded for the better security of the king. It is called the high gate, 2 Chro. 23.20.

{to the kings house} That palace which Solomon built, 1 King. 7.1,8, and wherein Athaliah had lately dwelt.

{and he sat on the throne of the kings} Openly, as kings were wont; and this to show his indubitate right, 2 Sam. 3.10. 1 King. 1.46. & 2.12. Herein God performed his promise, 1 King. 11.36.

V. 20. {And all the people of the land rejoiced} See ver. 12,14.

{and the city was in quiet} For all the people took Jehoash for their king, and none rose up against him.

{and they slew Athaliah, &c.} See v. 16.

V. 21. {Seven years old was Jehoash when he began to reign} He was about one year old when Jehosheba took him into her custody, and she hid him six years, v. 3.

CHAPTER 12

Vers. 1. {In the seventh year of Jehu} 2 Chr. 24.1. When Jehu took upon him the kingdom, he slew Ahaziah the father of Jehoash: and six years complete after that, Athaliah reigned, ch. 11.3. So as this must needs be the seventh year of Jehu.

{Jehoash began to reign} See ch. 11.12.

{and forty years reigned he} Most of these were in the days of Jehojada, and so it was a prosperous time to Judah.

{in Jerusalem} See 1 King. 11.43.

{and his mothers name was Zibiah} Why mothers’ names of kings are mentioned, see 1 King. 15.10.

{of Beersheba} See 1 King. 19.3. This being a city of Judah, this woman was no alien, but born within the church.

V. 2. {And Jehoash did that which was right} In the matter of such external acts as he did, but not in the uprightness of his heart. For he was a notorious hypocrite, as Saul, 1 Sam. 10.9. Rehoboam, 2 Chr. 17. Abijah, 2 Chr. 13.4. Amaziah, 2 Chro. 25.2, and sundry others.

{in the sight of the Lord} As in the presence of the Lord; or so as the Lord approved it; not in regard of his manner of doing, but in the regard of the things done. So ch. 14.3.

{all his days wherein Jehoiada the priest instructed him} Jehojada was a very good man, and very careful of the good of church and state, and gave the king good counsel for the well governing of both; and because he was the means of preserving the king’s life and settling him on the throne, he could not but hearken to his counsel; the rather because Jehojada was much honored of all. But after his death the king revolted from the Lord, 2 Chron. 24.17,18.

V. 3. {But the high places were not taken away} See 1 King. 15.14. As good kings suffered high places to remain, so did also this good high priest Jehojada.

{the people} This seems to be the reason why they were tolerated; because the people so doted on them.

{still sacrificed} Slew and offered up beasts to the Lord. The thing was good, but the place unwarrantable. See Deut. 12.11.

{and burnt incense in the high places} See 1 King. 9.25. & 3.4.

V. 4. {And Jehoash said to the priests} It is probable the king gave this direction by the advice of Jehojada.

{All the money of the dedicated things} Or, holy things. Heb. holinesses. See 1 King. 7.51.

{that is brought into the house of the Lord} Being given towards the Lord’s service. This is exemplified in three kinds of treasures that appertained to the house of God.

{even the money of every one that passeth the account} Which every one enrolled among the Israelites from twenty years old and upward was enjoined to give, Exod. 30.12, &c. This is called the collection of Moses, 2 Chr. 24.6,9. Because Moses first appointed it. This was the first kind of treasure.

{the money that every man is set at} Heb. the money of the souls of his estimation. Which the priest was to value according to the law, Lev. 27.2, &c. This was the second kind.

{and all the money that cometh into any mans heart} Heb. ascendeth upon the heart of a man. Which a man freely purposes; or, which arises from his own voluntary disposition. See Exod. 35.5, &c. This was the third.

{to bring into the house of the Lord} To be used about such things as appertain to the temple, whether for repair thereof, or making holy vessels, or any other divine service.

V. 5. {Let the priests take it to them} They were not only to take what was brought, but were also to go up and down to the several cities to gather it, 2 Chro. 24.5.

{every man of his acquaintance} Whom he knew to be liable to tax or willing to contribute, 1 Chro. 29.9,14. The Levites had their cities in every of the tribes, and thereby came to have acquaintance throughout all Israel.

{and let them repair the breaches of the house} There were questionless many breaches by reason of former neglect of repairing, but especially by reason of the violence of Athaliah and her children, 2 Chro. 24.7.

{wheresoever any breach shall be found} His desire was the temple should be thoroughly repaired. One reason might be, because himself in his childhood had been brought up in it, and preserved from great danger.

V. 6. {But it was so, that in the three and twentieth year} Heb. in the twentieth year and third year. Jehoash being but young when he began to reign, it is no great wonder the repairing of the house of the Lord was so long put off.

{of king Jehoash} Of his reign, not his age: for at that time he was about thirty years old.

{the priests had not repaired the breaches of the house} They were neither diligent in gathering what was enjoined, 2 Chr. 24.5, nor faithful in disbursing upon the temple what they had gathered.

V. 7. {Then king Jehoash called for Jehoiada the priest, and the other priests, and said unto them} By this it appears that the king had power over the priests and Levites; to take care that the temple and the things appertaining thereunto should be well ordered. See 2 Chron. 29.4,5. But yet he had not power to exercise their functions, 2 Chro. 26.16.

{Why repair ye not the breaches of the house?} The king blames them for their neglect of so great and needful a work.

{now therefore receive no more money of your acquaintance} Go no more about to the cities to gather any money of the people. See 2 Chron. 24.5. Because that which had been gathered was not employed to that use for which it was gathered, he restrains them from gathering any more.

{but deliver it for the breaches of the house} That which you have received deliver to be reserved for those that have the charge of repairing the temple.

V. 8. {And the priests consented to receive no more money of the people} The priests consented hereunto, because they would be freed from the care and charge of repairing of the temple.

{neither to repair the breaches of the house} Rather than have that charge lie upon them, they would receive no more money.

V. 9. {But Jehoiada the priest took a chest} He was not willing the repair of the temple should be wholly neglected, therefore seeing the former way of collecting money had no better success, he took this other course, and that by the king’s appointment, 2 Chro. 24.8. That which is called the treasury Mark 12.41 was such a chest.

{and bored a hole in the lid of it} That thereby such as were willing might put their benevolence into the chest.

{and set it beside the altar} This was the great altar for burnt offering, which stood at the entrance of that part of the temple, which was called the priests’ court, 2 Chro. 4.9, to which entrance the people might come, but no further, 2 Chro. 23.6. See 1 King. 6.36.

{on the right side} That was the south.

{as one cometh into the house of the Lord} This was at the east end of the temple.

{and the priests that kept the door} Heb. threshold. For the door of an house shuts over the threshold, and there stood the Levites, 2 Chro. 8.14. & 34.9.

{put therein all the money that was brought into the house of the Lord} The priests standing by the altar received of the people their freewill offerings, and what they received they put into the chest. Or the people might themselves put in what they pleased, and that in the sight of the priests.

V. 10. {And it was so, when they saw that there was much money in the chest} This they might easily discern, because they kept the door, v. 9.

{that the kings scribe} Or, secretary. See 1 King. 4.3. He was called, that the king and state might know what was contributed.

{and the high priest came up} Or, high priest’s officer. 2 Chron. 24.11. There were two witnesses, both of them public persons, one for the state, another for the church, that so all suspicion of fraud might be taken away.

{and they put up in bags} Heb. bound up. Having put up the money, they sealed up the bags.

{and told the money that was found in the house of the Lord} That so it might be justly known how much there was, and whether there were enough to buy such things as were needful, and to pay workmen.

V. 11. {And they gave the money, being told, into the hands of them that did the work} He means master workmen who had a charge over others.

{that had the over-sight of the house of the Lord} About the repair thereof.

{and they laid it out} Heb. brought it forth.

{to the carpenters} Heb. workers on timber. For timber is the proper matter for a carpenter’s work.

{and builders} Some distinguish these from carpenters, and take them to be another sort of workmen.

{that wrought upon the house of the Lord} Whatsoever their kind of work was, it tended to the repairing of the temple.

V. 12. {And to masons} These were such as laid hewn stones in the building.

{and hewers of stone} Such as cut great stones out of the quarries.

{and to buy timber, and hewed stone} They gave money both for materials and workmanship.

{to repair the breaches of the house of the Lord} See v. 5.

{for all that was laid out} Heb. went forth. The money being in the temple, that which was given to workmen went forth or was carried out of the temple.

{for the house to repair it} This was the end of bringing in and carrying out the money here mentioned.

V. 13. {Howbeit, there were not made for the house of the Lord} They were so careful about repairing the house with all needful reparations, as they would not lay out any of the money upon any other thing, though otherwise useful in the temple.

{bowls of silver, snuffers, basons} See 1 King. 7.50.

{trumpets} Of the use of these see Numb. 10.2, &c.

{any vessels of gold, or vessels of silver, of the money that was brought into the house of the Lord} Though such things were not made till the temple was fully repaired, yet afterwards they were, 2 Chron. 24.14.

V. 14. {But they gave that to the work-men, and repaired therewith the house of the Lord} The workmen bought materials, and did all the workmanship for the said money.

V. 15. {Moreover, they reckoned not with the men into whose hand they delivered the money} Master workmen are here meant. Such experience they had given of their faithfulness as they were trusted with great sums of money according to their demand; neither was there an account of every particular expense exacted of them. See ch. 22.7.

{to be bestowed on work-men} These were such as did the work themselves; the other were overseers of them.

{for they dealt faithfully} Heb. in faithfulness. They laid out the money to those very uses and purposes for which it was committed to their trust.

V. 16. {The trespass-money} Such as was for satisfaction of wrong done, Lev. 5.15.

{and sin-money} For sin offerings, Lev. 4.3.

{was not brought into the house of the Lord} Some brought trespass and sin offerings in their kind; these were the priests’, Lev. 7.7. Others that dwelt far off brought money, Deut. 14.25, and this also was to be disposed by the priests, and not to be put into the foresaid chest for repair of the temple.

{it was the priests} To buy sacrifices therewith.

V. 17. {Then Hazael king of Syria} See ch. 8.13,15. & 10.32.

{went up, and fought against Gath} This David had recovered from the Philistines, 1 Chron. 18.1, and the Jews held it to this time. It was one of the cities which Rehoboam fortified, 2 Chron. 11.8.

{and took it} This was after Jehoash his revolt, 2 Chr. 24.23.

{and Hazael set his face to go up to Jerusalem} He peremptorily resolved and prepared himself to do to Jerusalem as he had done to Gath. See Jer. 42.15. Luk. 9.51.

V. 18. {And Jehoash king of Judah took all the hallowed things} Heb. holinesses. See v. 4. ch. 18.15,16. 1 King. 15.18.

{that Jehoshaphat} See 1 King. 7.51.

{and Jehoram, and Ahaziah his fathers, kings of Judah, had dedicated} These two were idolaters, ch. 8.18,27, yet they might in the beginning of their reigns dedicate some things to the temple, either for custom sake, because all their predecessors used so to do; or in a superstitious conceit, thinking thereby to become prosperous, notwithstanding their idolatry.

{and his own hallowed things} What before he had dedicated to God, fear and diffidence makes him alienate from God, and bestow on an enemy.

{and all the gold that was found in the treasures of the house of the Lord} It is said 2 Chron. 24.7 that Athaliahs sons bestowed upon Baalim all the dedicate things of the house of the Lord. But it is probable that when the house of Baal was destroyed, ch. 11.18, those dedicate things were sanctified and brought again into God’s house.

{and in the kings house} He spared neither the Lord’s nor his own treasures to stop his enemy’s mouth, ch. 18.15.

{and sent it to Hazael king of Syria, and he went away} Heb. went up.

{from Jerusalem} Hazael twice invaded Judah: for here he departs away before he had entered Jerusalem, but after this he spoiled Jerusalem, 2 Chron. 24.23.

V. 19. {And the rest, &c.} See 1 King. 11.41. & 14.19,29. Many things about Jehoash his revolt and God’s judgments on him, are set down 2 Chro. 24.17, &c.

V. 20. {And his servants arose} Near bonds of relation restrain not men traitorously minded from murderous acts.

{and made a conspiracy, and slew Joash} Heb. conspired a conspiracy. The doubling of the word adds emphasis. Though God justly brought this judgment upon Jehoash, yet these instruments did it traitorously, (as Zimri 1 King. 16.9) therefore they were justly slain for this fact, ch. 14.5.

{in the house of Millo} Or, Beth-Millo. See Judg. 9.6. 1 King. 9.15.

{which goeth down to Silla} This word taken appellatively signifies a beaten way, and is here taken for a causeway betwixt the city and the temple. Some take it for a city not far from Millo.

V. 21. {For Jozachar} Called Zabad, 2 Chro. 24.26.

{the son of Shimeath} An Ammonitess, 2 Chro. 24.26.

{and Jehozabad the son of Shomer} She is called Shimrith, 2 Chron. 24.26, and was a Moabitess.

{his servants, smote him, and he died} See v. 20.

{and they buried him with his fathers in the city of David} But not among the kings, 2 Chron. 24.25. See 1 King. 2.10.

{and Amaziah his son reigned in his stead} Though traitors slew the father, yet the people set his son upon his throne.

CHAPTER 13

Vers. 1. {In the three and twentieth year} Heb. in the twentieth year, and third year.

{of Joash the son of Ahaziah} See ch. 11.2.

{king of Judah} See ch. 11.12.

{Jehoahaz the son of Jehu began to reign} See ch. 10.35.

{over Israel in Samaria} See 1 King. 16.19.

{and reigned seventeen years} It is said v. 10 that Jehoash the son of Jehoahaz began to reign in the thirty and seventh year of Joash. Now betwixt the three and twentieth and seven and thirtieth there were but fourteen years; how then could Jehoahaz reign seventeen years? R. 1. If these seventeen years be taken from the beginning of the three and twentieth of Joash, and the account made from the end of the two and twentieth; and if the seventeen years be accounted current, so as Jehoahaz reigned but sixteen complete; and withal if the thirty-seventh year of Joash be accounted complete, then this account may well stand with that v. 10, for from the end of the two and twentieth, or the beginning of the three and twentieth, to the end of the thirty-seventh are sixteen years complete, and seventeen current. Such accounts are frequent in Scripture. See 1 King. 15.2. Or, 2. It may be that Jehoahaz settled his son Jehoash on the throne, two or three years before his death; and if so, Jehoahaz might reign seventeen years; and yet his son begin to reign in the thirty-seventh of Joash, two or three years of Jehoahaz being accounted in and with his son’s reign. See ch. 8.16.

V. 2. {And he did that which was evil in the sight of the Lord} See 1 King. 14.22.

{and followed} Heb. walked after.

{the sins of Jeroboam the son of Nebat, which made Israel to sin} See 1 King. 16.19.

{he departed not therefrom} See ch. 3.3.

V. 3. {And the anger of the Lord} When any way God manifests his dislike of evil, and his resolution to punish evildoers, he is said to be angry.

{was kindled} Because God’s anger is terrible it is resembled to fire, and in that respect is said to be kindled.

{against Israel} i.e. The ten tribes. Though they were a church of God, yet for their idolatry he was as a fire, yea, a consuming fire, to them, Deut. 4.24,24. Heb. 12.29.

{and he delivered them into the hand} It is God that gives enemies that power they have over his church. See Isai. 10.5,6.

{of Hazael king of Syria} See ch. 8.13,15.

{and into the hand of Benhadad} See 1 King. 15.18.

{the son of Hazael} Though Hazael murdered Benhadad, ch. 8.15, yet did he give his son that name, because it was common to many kings of Syria. These kings much annoyed the people of Israel; some in one place, and some in another; some at one time, and some at another.

{all their days} This relative their may have reference to the days either of Jehu and his son, or of Hazael and his son.

V. 4. {And Jehoahaz besought the Lord} Idolaters and other wicked persons in their extreme necessities can call upon God, Judg. 10.10. 1 King. 21.27.

{and the Lord hearkened unto him} In regard of temporal mercies God oft hears wicked ones, 1 King. 21.29.

{for he saw} This phrase is oft attributed to God after the manner of man, to set out his pity and compassion, Gen. 31.42. Ex. 3.7.

{the oppression of Israel} That sore affliction wherewith the kingdom of Israel was oppressed.

{because the King of Syria oppressed them} By many plunderings, and taking away persons and goods, 1 King. 5.2.

V. 5. {And the Lord gave Israel a Saviour} A deliverer. For they by whom God uses to deliver people from their oppressors are called saviors, Isai. 19.20. Neh. 9.27. Obad. 21. The savior here meant was Jehoash, v. 25. To him also may be added Jeroboam his son, ch. 14.25. Some expositors say that immediately upon the prayer of Jehoahaz God sent an angel to restrain the rage of the Syrians.

{so that they went out} The inhabitants of those cities which the Syrians had taken were freed from their enemies.

{from under the hands of the Syrians} From their power, Numb. 31.49.

{and the children of Israel dwelt} Quietly and securely.

{in their tents} i.e. In their houses. See 1 King. 12.16.

{as before-time} Heb. as yesterday, and third day. Yesterday is put for the time past, 2 King. 9.26. Heb. 13.8. The third day being added thereunto implies continuance of time day after day. See 1 Chr. 11.2.

V. 6. {Nevertheless they departed not, &c.} See 1 King. 16.19.

{but walked therein} Heb. he walked. Continued in that idolatry.

{and there remained} Heb. stood. As it was in former times.

{the grove} Which Ahab made, 1 King. 16.33.

{also in Samaria} They did not only worship the calves in Dan and Bethel, but also Baal’s grove, and that even in the head city of the kingdom, Samaria.

V. 7. {Neither did he leave} This has relation to v. 4, where the king of Syria is said to oppress Israel; so as the fifth and sixth verses are brought within a parenthesis.

{of the people to Jehoahaz} By people are meant soldiers.

{but fifty horsemen, and ten chariots, and ten thousand footmen} These were but very few for a kingdom.

{for the king of Syria had destroyed them} This verifies ch. 10.32.

{and had made them like the dust by threshing} As overmuch threshing may bruise and break corn, and make it like dust, so by the overgreat oppressions wherewith the Syrians oppressed Israel, they were exceedingly weakened, diminished, and made contemptible. See Amos 1.3.

V. 8. {Now the rest of the acts, &c.} See 1 King. 14.19.

{and his might} It seems Jehoahaz was a valiant man, and manifested much valor, though for his wickedness he had no good success. If God be against men, all the might they have can do them no good, 1 Sam. 17.50.

{are they not written, &c.} See 1 King. 16.27.

V. 9. {And Jehoahaz slept, &c.} See 1 King. 16.28.

V. 10. {In the thirty and seventh year of Joash king of Judah, &c.} See v. 1.

{and reigned sixteen years} Two or three of these were in the reign of Joash king of Judah, and the rest in Amaziah’s, ch. 14.1.

V. 11. {And he did that which was evil, &c.} See v. 2.

{he departed not from all} Or, from any. Ps. 103.2.

V. 12. {And the rest of the acts, &c.} See v. 8.

V. 13. {And Joash slept, &c.} See v. 9. The life and death of Joash king of Israel are thus briefly passed over, because the most memorable things he did were by virtue of Elisha’s prophecy, v. 15, &c., and in the history of Amaziah; and therefore they are referred thither, ch. 14.8.

V. 14. {Now Elisha was fallen sick} Elisha at his death must needs be a very old man. For suppose him but twenty years old when Elijah first called him, Ahab reigned at least four years after that, 1 King. 20.26. & 22.1. Ahaziah, two, 1 King. 22.51. Jehoram, twelve, ch. 3.2. Jehu, twenty-eight, ch. 10.36. Jehoahaz, seventeen, ch. 13.1, which amount to fourscore and three years. Whereunto are to be added so many years as he was elder than twenty, when he was first called, and so many as Joash had reigned when he was sick. Some hold that he lived above an hundred years.

{of his sickness whereof he died} Sickness is an ordinary forerunner of death, 2 Sam. 12.15. 1 King. 14.1. & 17.17. ch. 20.1. Wise men make this benefit thereof, to be better prepared for their departure. This instance shows, that the best are subject both to sickness and death.

{and Joash the king of Israel came down unto him} Though the king were a wicked man, ver. 11, yet having heard of the many great good things which this prophet had done for Israel, and being now in great distress, he runs to visit him, that he might try if any further good might be done by his ministry for the land.

{and wept} When he saw the prophet so near his departure, he could not forbear weeping for so great a loss. Howsoever God’s ministers may be lightly esteemed in their lifetime, yet their departure uses to be bewailed.

{over his face} Leaning over the bed whereon Elisha lay.

{and said O my father, &c.} A title of reverence and love, yet given by a king, and that a wicked one, to a prophet of the Lord. See ch. 2.12. By this title he acknowledged the prophet had a fatherly care of that kingdom, and was the best defense it had; on which grounds he came to visit him, and to try if he might receive some good encouragement from him: And to move the prophet the rather to do some good, he testifies the high esteem he had of him.

V. 15. {And Elisha said unto him} The prophet was moved with the terms and profession of the king, and thereupon gives the signs following.

{Take bow and arrows} These instruments were here enjoined to be taken, to show that there should be yet more war, but withal that the king should destroy the enemies.

{And he took unto him bow and arrows} The king expecting good from the prophet readily does what he bids.

V. 16. {And he said to the king of Israel, Put thine hand upon the bow} Heb. Make thine hand to ride.

{And he put his hand upon it} See v. 15.

{and Elisha put his hands upon the kings hands} As a sign that the Lord would fight with him and for him; and to show that good success comes from God. For the prophet was here in God’s stead. See Gen. 49.24.

V. 17. {And he said, Open the window Eastward} For Syria lay eastward.

{And he opened it} See v. 15.

{Then Elisha said, Shoot} To show that when God calls men to war, they must fight.

{And he shot} He perseveres in his obedience.

{and he said, The arrow of the Lords deliverance} This is a sign that the Lord will deliver Israel.

{and the arrow of deliverance from Syria} This he adds to show that the Lord would deliver them even from that enemy that most annoyed them. And the phrase is doubled for the more assurance.

{for thou shalt smite the Syrians in Aphek} See 1 King. 22.26. Some expound the word, according to the meaning thereof, powerfully.

{till thou have consumed them} This certainly he should have done if he had not been too negligent in pursuing the good success which God at first gave. Or those particular armies which Joash should overcome, are here foretold to be consumed.

V. 18. {And he said, Take the arrows} He adds this further sign, to show that God would not once only help him, but also continue good success to him.

{And he took them} See v. 15.

{and he said to the King of Israel, Smite upon the ground} The prophet distinctly requires these several acts of him, both to try his faith and obedience the more, and also to make him distinctly observe the many victories that God would give him. Yea, also he would show that man’s endeavor must be used in God’s work.

{And he smote thrice} Herein he testified his willingness to hold out in what was required.

{and stayed} Here now he manifests his remissness and wearisomeness in that which he had well begun.

V. 19. {And the man of God} See 1 King. 13.1.

{was wroth with him} The prophet discerned by the king’s staying to strike his negligence in a matter of so great consequence, and thereat takes offense and is angry. He might well have conceived that all the forenamed signs prefigured victories against the Syrians; and that should have made him continue to smite till the prophet had bid him cease.

{and said, Thou shouldst have smitten five or six times} Very often.

{then hadst thou smitten Syria till thou hadst consumed it} To follow God’s work so long as occasion is offered is the ready way to accomplish it to the full. If enemies overthrown be still pursued, they may be utterly destroyed.

{whereas now thou shalt smite Syria but thrice} See v. 25. God restrained his success to punish his negligence and slothfulness.

V. 20. {And Elisha died} See v. 14.

{and they buried him} i.e. His surviving friends. It may be the king took some care thereabouts, and that he had an honorable burial. See 1 King. 14.13. & on Job 3.14.

{and the bands of the Moabites} See ch. 1.1. & 3.5. The Moabites having revolted took all opportunities to annoy Israel.

{invaded the land} By incursions which their troops made. See ch. 5.2.

{at the coming in of the year} In the spring, when plants began to sprout, and cattle to increase. By this means they did the greater spoil.

V. 21. {And it came to pass as they were burying a man} As they were carrying him to his grave. For the grave whereinto he was cast was not made for him.

{that behold, they spied a band of men} Enemies marching towards the place where they were.

{and they cast the man into the sepulchre of Elisha} Elisha was very lately buried, yet not covered over with earth, as our manner is for the most part, but laid in a sepulcher, as Christ was, Mat. 27.60. And the sepulcher being not yet covered, or the stone easy to be removed, those that carried the dead corpse being frightened upon the sight of the enemy hastily cast it in thither.

{and when the man was let down} Heb. went down.

{and touched the bones of Elisha} This is noted to show the means which God would have used for the effecting that miracle which follows. And because Elisha’s body (for by his bones his whole body is meant) was used, this may be accounted his one and twentieth miracle. See ch. 2.14.

{he revived} The miracle was wrought by the dead corpse, to show that it was God’s power, and not any virtue in Elisha, whereby such great works were done. And this was thus wrought at this time to give the king and people of Israel a sign that their dead decayed state should revive and flourish again, and to make them believe God could as easily do that as this. Besides, this was a general sign for all believers, who by faith touch Christ, that they shall rise from death to life.

{and stood up on his feet} This is added to manifest the truth of the miracle, and to amplify the same. For he had not only breath put into him, but also was enabled to rise, stand, and do the works of a living man.

V. 22. {But Hazael King of Syria} See ch. 8.13,15.

{oppressed Israel all the days of Jehoahaz} This is added to show that Joash was the savior promised v. 5.

V. 23. {And the Lord was gracious unto them} God’s free grace is the ground of that good he does to men.

{and had compassion on them} By reason of that misery wherein he saw them to be. See v. 4.

{and had respect unto them} Though most unworthy in themselves.

{because of his covenant} As God of his free grace is moved to enter into covenant with his people, thereby to bind himself to do them good, so by the same grace is he moved to continue that his covenant; yea many times though his people forfeit the same.

{with Abraham, Isaac, and Jacob} With these three patriarchs God made his covenant, and extended it to them and to their seed, Gen. 17.7. & 26.3,4. & 28.13,14. This covenant Moses pleaded, and the extent thereof, Exod. 32.13. Oft is this covenant set down as the ground of God’s doing good unto Israel, Psal. 105.8, &c., of his freeing them from affliction, Exod. 2.24, and of his patience and forbearing to take vengeance, as here, and 2 Chr. 21.7.

{and would not destroy them} Utterly; so as clean to cast them out of the land.

{neither cast he them from his presence} Heb. face. So as they should have no communion with him, nor be accounted his people.

{as yet} This intimates that afterwards he did cast them from his presence, and that because they obstinately persisted in their idolatry and other wickedness. See ch. 17.18, &c. For the present, God would further try whether at length they would turn to him, or no. God’s longsuffering is hereby set out.

V. 24. {So Hazael King of Syria died} His death was an occasion of some ease to Israel. See ch. 8.12.

{and Benhadad his son reigned in his stead} This was also a cruel enemy to Israel, v. 3, but not so bad as his father.

V. 25. {And Jehoash the son of Jehoahaz took again} Heb. returned and took. He that does a thing again, in Hebrew is said to return to do it, as Numb. 11.4. Now because the Israelites had formerly enjoyed these cities, Jehoash is said to return and take them. We say, he recovered them. Herein Jehoash showed himself to be the savior mentioned v. 5.

{out of the hand of Benhadad the son of Hazael the cities which he} Or, his father Hazael. For this relative he may have reference either to Benhadad or to Hazael.

{had taken out of the hand of Jehoahaz his father by war} The oppression mentioned v. 4 must needs be great, when the enemy took whole cities from Israel.

{three times did Joash beat him, and recovered the cities of Israel} This verifies the sign v. 19.

CHAPTER 14

Vers. 1. {In the second year of Joash son of Jehoahaz King of Israel} This computation is to begin after the death of Jehoahaz. For Joash king of Israel reigned but sixteen years, ch. 13.10. Take a year or two from sixteen, and the account v. 23 will well stand.

{reigned Amaziah the son of Joash King of Judah} Heb. Amazjahu. The former name signifies The strength of the Lord; the latter, The strength of his Lord.

V. 2. {He was twenty and five years old when he began to reign} Heb. a son of twenty and five years.

{and reigned twenty and five years} Of these he spent twelve years as a banished man in Lachish, v. 19. 2 Chr. 25.27. See v. 21.

{in Jerusalem} See 1 King. 11.42.

{and his mothers name was Jehoaddan of Jerusalem} See 1 King. 15.10.

V. 3. {And he did that which was right, &c.} See ch. 12.2.

{yet not like David his father} i.e. not with a perfect heart, 2 Chr. 25.2. For David was a man after Gods own heart, 1 Sam. 13.14. Act. 13.22, but Amaziah did what he did to please men, as Joash his father had done before him.

{he did according to all things as Joash his father did} As his father was a notorious hypocrite, so was he. Both of them began well in outward show, yet both revolted and turned to idolatry, 2 Chron. 24. & 12.17,18. & 25.14.

V. 4. {Howbeit the high places were not taken away} See 1 King. 15.14.

{as yet the people did sacrifice} The king was loath to displease the people by crossing their custom. See 1 King. 3.2.

{and burnt incense} See 1 King. 9.25.

{on the high places} See 1 King. 3.2,4.

V. 5. {And it came to pass as soon as the Kingdom was confirmed in his hand} Settled and established in his person, as his undoubted right; as 1 King. 28.24,25. For by reason of the treason ch. 12.21 there were fears, troubles and dangers in the beginning of his reign. The murderers of his father being either great men or in high account with the people he thought it best for a time to forbear revenge.

{that he slew} When he saw a fit opportunity, and found his own strength, he executed justice upon them. The blood of any man unjustly slain defiles the land, Num. 35.33, and cries for vengeance, Gen. 4.10, much more of a king; and sooner or later it brings just revenge.

{his servants} These were his subjects, and in that respect called his servants. Besides, they might also have special offices, and be of the king’s household. See ch. 9.11.

{which had slain the King his father} Chap. 12.20. Three reasons are here couched to show the equity and necessity of Amaziah’s executing that justice which he did, 1. They had committed murder. 2. They had slain a king. 3. That king was his father.

V. 6. {But the children of the murderers he slew not} This is one evidence of his doing that which was right. The murderers’ children being left alive might seek revenge for their fathers’ death; but Amaziah preferred right before fear of danger.

{according unto that which is written in the book of the law of Moses} The five first books of the Bible are called the law of Moses; but Deuteronomy is the book here especially meant.

{wherein the Lord commanded, saying} All the precepts in sacred Scripture are God’s commands, and accordingly to be obeyed.

{The fathers shall not be put to death for the children} Deut. 24.16.

{nor the children be put to death for the fathers} There is the same equity for both. See on 2 Sam. 21.6.

{but every man shall be put to death for his own sin} By this law the Lord justifies his equal dealing with men, Ezek. 18.20.

V. 7. {He slew of Edom} These are called children of Seir, 2 Chr. 25.11, from their habitation, Deut. 2.4,8. The Edomites were subdued by David, but in Jehoram’s days they rebelled, ch. 8.20. And though they were then overthrown, yet they continued to rebel to Amaziah’s time. Therefore he now gathered a great army against them, 2 Chr. 25.5, and slew them with a great slaughter.

{in the valley of salt} There is a lake out of which rises much salt, called by Justine and others Lacus Asphaltites. A valley by it was called the valley of salt, 2 Sam. 8.13. Psal. 60.1, which is supposed to be that which is called the valley of Shaveh, Gen. 14.17, and that where the battle with the king of Sodom and others was fought, Gen. 14.8, and where David slew eighteen thousand.

{ten thousand} And he cast ten thousand more from a rock, 2 Chr. 25.11,12. These without question stood out obstinately, and would not yield, and therefore were cast down from the rock.

{and took Selah by war} This word Selah signifies a rock. Selah was also a fair city, so called because built on a rock, 2 Chro. 25.12. See Isa. 16.1.

{and called the name of it Joktheel} i.e. Obedience to God. This name Amaziah might give it in testimony of his obedience, when God sent a prophet to him to dismiss those troops he had hired out of Israel, 2 Chr. 25.9, &c.

{unto this day} See 1 King. 9.13.

V. 8. {Then Amaziah sent messengers to Jehoash} After his victory over the Edomites he waxed proud and insolent, and supposing he should still prevail, sought to war against others. Yea, after his detestable idolatry upon the foresaid victory God left him to himself, so as he ran into courses tending to his perdition. See 2 Chr. 25.14,15.

{the son of Jehoahaz son of Jehu king of Israel} See ch. 13.1,9.

{saying, Come} A word of challenge, as 1 Sam. 14.12.

{let us look one another in the face} This phrase may seem to imply only a desire of the king of Judah to consult in presence with the king of Israel about the affairs of both kingdoms; but the king of Israel’s answer and other consequences show that it was a plain challenge, q.d. Let us stand one against another in the open field. He meant setting their armies one against another themselves being as generals in the head of them. That this was intended, is evident v. 11. See a like phrase ch. 23.29. Amaziah haply made this challenge by reason of the wrong the men of Israel had done to the cities of Judah, 2 Chr. 25.13. Or he might do it to restrain Israel from plundering of more cities; thinking it better to decide the quarrel by main battle, hand to hand, than to suffer the enemy to forage the out coast of his dominions. Or, calling to mind Jeroboam’s defection, 1 King. 12.2, &c., and also Jehu’s slaughter of sundry princes of Judah, ch. 10.13, and being now overconfident of his own strength he resolved to take revenge, and to bring all Israel into subjection to Judah again. See on Eccl. 4.12.

V. 9. {And Jehoash the King of Israel sent to Amaziah King of Judah, saying} Jehoash was every way as proud and bold as Amaziah, and returns him a most scornful answer. They are like two proud champions, that make and return challenges in the loftiest terms they can.

{The thistle that was in Lebanon} A parabolical speech, as Judg. 9.8. The king of Israel in derision resembles the king of Judah to a thistle, which is prickly, but weak, growing low, not worthy to be reckoned among trees. He styles him a thistle in Lebanon, because Judah was within the promised land, but yet as a thistle growing under all the cedars in Lebanon.

{sent to the cedar that was in Lebanon} He resembles himself to a cedar, the tallest of trees, 1 King. 4.33, implying that he was the chiefest of kings.

{saying, Give thy daughter to my son to wife} He who seeks to match his child with another’s, supposes himself equal to that other. Hereby is intimated that Amaziah thought himself as good as Jehoash which he takes in great scorn.

{and there passed by a wild beast that was in Lebanon} By this wild beast the king of Israel meant his own army, by reason of the might and power of it.

{and trod down the thistle} Clean vanquished and trampled underfoot Amaziah and his army.

V. 10. {Thou hast indeed smitten Edom} Heb. smiting smitten. Jehoash confesses the success Amaziah had had over another kingdom; but so as withal he intimates that that was no sufficient cause to make him think of prevailing against Israel.

{and thine heart hath lifted thee up} Jehoash here strikes upon the right string, and plainly shows what it was that made Amaziah send the foresaid challenge, namely, the pride of his heart occasioned by his victory over Edom. The like is noted of Hezekiah, 2 Chr. 32.25.

{glory of this, and tarry at home} Heb. at thy house. q.d. If you will needs boast of that victory, do it in your own country among your own people.

{for why shouldest thou meddle to thine hurt} This is a dissuasive exprobation, rather taxing his folly than giving him advice.

{that thou shouldst fall} i.e. Perish, or be destroyed. Here Jehoash shows himself as confident of success as Amaziah.

{even thou and Judah with thee} Kings and commanders by their folly bring such as are under them into the same danger with themselves.

V. 11. {But Amaziah would not hear} Whom God will destroy, he first hardens. Exod. 14.4. See 2 Chr. 25.20.

{therefore Jehoash King of Israel went up} Into the field not staying till Amaziah should come to him.

{and he and Amaziah King of Judah looked one another in the face} They met with their armies in the field, face to face.

{at Bethshemesh, which belongeth to Judah} Josh. 15.10. & 21.16. This Bethshemesh is said to belong to Judah, because there was another Bethshemesh in Naphtali, Josh. 19.38. It is a point of prudence for a king to fight in his enemy’s land rather than his own.

V. 12. {And Judah was put to the worse} Heb. was smitten before Israel. The army of Judah being put to rout and followed by the Israelites, is said to be smitten before Israel.

{and they fled every man to their tents} See 1 King. 12.16.

V. 13. {And Jehoash King of Israel took Amaziah} He seized on his person, and took him captive. It seems such as were left of Amaziah’s army, forsook him, and fled clean away.

{the son of Jehoash} See v. 1.

{the son of Ahaziah} See ch. 11.2.

{at Bethshemesh} See v. 11.

{and came to Jerusalem} In triumph and in an hostile manner, with his army, having Amaziah his prisoner.

{and brake down the wall of Jerusalem} That he with his army might enter in. Others say the inhabitants stood out so stiffly against him as he was forced to batter down the wall.

{from the gate of Ephraim} See Neh. 3.32. & 12.39.

{unto the corner gate} So called because out of it men might look two ways, Zech. 14.10. Jer. 31.38.

{four hundred cubits} He broke down so much, that they might either leave their city open, or at least not quickly make up the breach again.

V. 14. {And he took all the gold and silver} Which as a treasure was laid up.

{and all the vessels that were found in the house of the Lord} Not those which were for daily use in the holy place, but such as were laid up in the treasury of the temple. See 1 King. 7.51.

{and in the treasures of the Kings house} Such as belonged to the king himself. See 1 King. 14.26.

{and hostages} Heb. sons of pawnings. These were either children of the king, or other noble persons. Jehoash having made what spoils he thought meet in Jerusalem, set Amaziah free upon certain conditions imposed upon him and his subjects. And for the surer performance of covenants on Judah’s part, and for a security of future peace, he took hostages.

{and returned to Samaria} Howsoever he had gotten a great victory, and made much spoil, even in the midst of Jerusalem, yet he thought not himself strong enough to hold the kingdom of Judah to himself, and to unite it to that of Israel, therefore he returned home.

V. 15. {Now the rest of the acts of Jehoash, and his might} See ch. 13.8,12. Under this word might his valiant deeds against Amaziah v. 12,13, and the Syrians, ch. 13.25, are comprised.

{and how he fought, &c.} See ch. 13.12.

V. 16. {And Jehoash slept, &c.} See 1 King. 16.28. Jehoash died in the very same year wherein he got that famous victory; so as God cast the rod into the fire anon after he had scourged his children with it. Here we see the pride of both kings punished; of Amaziah, with great loss; of Jehoash, with his life.

V. 17. {And Amaziah the son of Joash King of Judah} See v. 1.

{lived after the death of Jehoash son of Jehoahaz King of Israel fifteen years} He lived indeed, but it was a most miserable life, as appears v. 19, &c.

V. 18. {And the rest of the acts of Amaziah, &c.} See 1 King. 14.10,29.

V. 19. {Now they made a conspiracy against him in Jerusalem} So many of his subjects and such mighty ones plotted and wrought treason against him after his idolatry, 2 Chr. 25.14,15, and after the great mischief he had brought upon his kingdom by challenging the king of Israel v. 8, as he durst not stand out against them.

{and he fled to Lachish} A strong city of Judah, 2 Chro. 11.9. Isa. 36.1,2.

{but they sent after him to Lachish} They who conspired against him, having intelligence of the place whither he was fled, and fearing, in case he should escape, that he would take revenge of them, pursued their plot, and sent their ministers after him.

{and slew him there} His royal majesty and kingly authority no whit deterred them from that bloody treason. Of the time when this treason was plotted and executed, see v. 21.

V. 20. {And they brought him on horses} In a chariot drawn with horses. Thus was his grandfather Ahaziah carried, ch. 9.28.

{and he was buried} See ch. 9.28.

V. 21. {And all the people of Judah} It seems the common people also as well as the great ones were pleased well enough with the taking away of Amaziah, in that no mention is made of seeking any revenge of his death, but all agree to set up his son.

{took Azariah} Called Uzziah, ch. 15.13. Many memorable things are recorded of him, 2 Chr. 26.1, &c.

{which was sixteen years old} i.e. At the death of his father Amaziah. Which thus appears; Jeroboam the son of Joash began his reign in the fifteenth year of Amaziah, and reigned forty and one years, v. 23. Jeroboam’s son began his reign in the eight and thirtieth of Uzziah, ch. 15.8. Now Amaziah reigning twenty-nine years, v. 2, if fifteen be taken away from them, then remain fourteen, to which add eight and thirty of Uzziah’s, and there will arise the sum of fifty-two, the time of Uzziah’s reign, ch. 15.2. & 2 Chr. 26.3. Out of these must be taken at least eleven years to make the account of Jeroboam’s one and forty. And these eleven (or twelve, because years of kings use to be reckoned current) must needs be swallowed up in the joint reign of Amaziah and Uzziah his son together. See the like 2 King. 1.17.

{and made him King in stead of his father Amaziah} Namely, when his father was dead. For when they first conspired against Amaziah, he fled, and the people took his son and made him king about the fourth year of his age. Eleven or twelve years after, they who conspired might either then first hear where Amaziah was, or upon some occasion be more enraged against him, and thereupon slay him; and then the people renew the kingdom to Uzziah his son, and settle him upon the throne after his father’s death, which was in the sixteenth year of his age. See ch. 15.8.

V. 22. {He built Elath} An ancient city mentioned Deut. 2.8, but so decayed as by repairing and fortifying it might well be said to be built.

{and restored it to Judah} It seems the enemy bordering upon Judah had taken it, and therefore Uzziah is said to restore it to Judah. In Ahaz his time it was lost again, ch. 16.6.

{after that the King slept with his fathers} See 1 King. 2.10.

V. 23. {In the fifteenth year of Amaziah the son of Joash King of Judah, Jeroboam the son of Joash King of Israel began to reign in Samaria} Namely, over all Israel, as his predecessors had done. See ch. 10.30.

{and reigned forty and one years} This king reigned longest of all the kings of Israel, from the division to the captivity, and was the most victorious.

V. 24. {And he did that which was evil in the sight of the Lord} See 1 King. 14.22. & 21.20.

{he departed not} See ch. 3.3.

{from all the sins of Jeroboam the son of Nebat, &c.} See 1 Kings 16.19.

V. 25. {He restored the coast of Israel} Cities betwixt Judah and Israel, which were then under the power of Israel, but of right appertained to Judah. These coasts were appointed by God himself, Numb. 34.8.

{from the entering of Hamath unto the sea of the plain} That which is here called the sea of the plain is commonly called the salt sea. Compare Numb. 34.3 with Deut. 3.17.

{according to the word of the Lord God of Israel} God’s foretelling of future things shows, when they are come to pass, that they were ordered by divine providence.

{which he spake by the hand} See 1 King. 8.53.

{of his servant Jonah the son of Amittai the Prophet} Matth. 12.39,40, called Jonas; the fifth of the small prophets. We read not before of any such prophecy, but thence it is certain there was such an one: and it might be in the days of Jehoahaz, when in his trouble he prayed to the Lord, and the Lord heard him, ch. 13.3,4.

{which was of Gathhepher} A city of Zebulon, Josh. 19.13.

V. 26. {For the Lord saw the affliction of Israel, that it was very bitter} This certainly has relation to the time of Jehoahaz ch. 13.3,4,7.

{for there was not any shut up, nor any left} See 1 King. 14.10. None were safe, whether shut up in a place of defense or left abroad, whether great or mean, whether rich or poor.

{nor any helper for Israel} Neither could the king of Israel himself nor any of his princes help them against the enemy, neither could they get any foreign succor.

V. 27. {And the Lord said not} He had not yet determined.

{that he would blot out the name of Israel from under heaven} Utterly destroy them from bearing the name of a kingdom on earth. Though then he had not said, yet afterwards he said it, Hos. 1.6,9, and did it, ch. 17.18. See ch. 13.23.

{but he saved them by the hand of Jeroboam the son of Joash} See ch. 13.5.

V. 28. {Now the rest of the acts of Jeroboam, &c.} See v. 15.

{and how he recovered Damascus} This David won, 2 Sam. 8.6, and Rezon got again, but now Jeroboam recovered. See 1 King. 11.24.

{and Hamath} See on Isa. 10.9. & Amos 6.3.

{which belonged to Judah, for Israel} Of old it belonged to Judah, but now Jeroboam united it to the kingdom of Israel.

{are they not written, &c.} 1 King. 11.41.

V. 29. {And Jeroboam slept, &c.} See 1 King. 2.10.

{and Zachariah his son reigned in his stead} This Zachariah was the fourth from Jehu, and in him the promise ch. 10.30 was accomplished.

CHAPTER 15

Vers. 1. {In the twenty and seventh year of Jeroboam King of Israel} See ch. 14.21.

{began Azariah} Or, Uzziah, v. 13,30,32,34.

{son of Amaziah King of Judah} See ch. 14.21.

{to reign} This phrase began to reign is in Hebrew reigned. So as began is not in the text. Yet it cannot be denied but that the word reigned is oft translated thus, began to reign, as 1 King. 15.25. & 22.41,51. If it be here so taken, it must be expounded of his beginning to reign alone after his father’s death; for he began to reign with his father twelve years before. See ch. 14.21. Some hold that Amaziah was slain in the sixteenth or seventeenth year of his reign, which was the fifteenth of Jeroboam, and that from thence to the seven and twentieth of Jeroboam there was no king of Judah settled, but an inter-regnum, or a protector only to govern the kingdom. But that opinion of an inter-regnum would much interrupt the computation of years by king after king. As for the other opinion of a protector, Azariah might be king in his childhood, and yet have a protector; but then he needed not have been the second time declared king, when he was sixteen years old, if he had been settled a king in his former years, and that his father being dead. Besides the time of Amaziah’s reign, ch. 14.2, cannot well stand with his cutting off by death in his seventeenth or eighteenth year. To prolong the life of Amaziah to the sixteenth year of his son Azariah, as ch. 14.21, and to give unto Azariah twelve years’ reign while his father lived a private life, will satisfy many chronological doubts. See on Isa. 7.8.

V. 2. {Sixteen years old was he when he began to reign} See ch. 14.21.

{and he reigned two and fifty years in Jerusalem} Of these twelve were spent in his father Amaziah’s time, ch. 14.21, and four in his son Jotham’s. See v. 30.

{and his mothers name was Jecholiah of Jerusalem} See 1 King. 15.10.

V. 3. {And he did that which was right in the sight of the Lord} See ch. 12.2.

{according to all that his father Amaziah had done} As Amaziah began his reign fairly, but ended it wickedly, so did Azariah. See 2 Chr. 26.16, &c.

V. 4. {Save that the high places were not removed} See 1 King. 15.14.

{the people sacrificed and burnt incense} By the priests, who willingly yielded to gratify them. See 1 King. 9.25.

{still on the high places} Notwithstanding that the king endeavored to have sacrifices and incense offered only in the temple.

V. 5. {And the Lord smote the King} See 2 Chr. 26.19.

{so that he was a leper unto the day of his death} Kings as well as others are subject to loathsome and lasting diseases.

{and dwelt in a several house} Heb. a house of freedom; free from all company. For lepers are counted unclean, and therefore separated from ordinary commerce, Lev. 13.46.

{and Jotham the kings son was over the house} Over the court and kingdom. For he reigned as king while his father was a leper, which was four years, v. 30.

{judging the people of the land} Though his father were living, yet he did the office of a king as faithfully and diligently as if he had been king alone.

V. 6. {And the rest of the acts of Azariah, &c.} See 1 King. 14.19.

V. 7. {So Azariah slept, &c.} See 1 King. 2.10. & 2 Chr. 26.23.

{and they buried him, &c.} In the field or place of burial where other kings were buried, but not by their sepulchers, 2 Chr. 26.23. See 2 Chr. 24.25.

V. 8. {In the thirty and eighth year of Azariah king of Judah did Zachariah the son of Jeroboam reign} Jeroboam began to reign in the fifteenth year of Amaziah, ch. 14.23. About two or three years after, to wit, in his eighteenth year, Amaziah being forced to fly from Jerusalem, the people made Azariah king; who reigned in his father’s lifetime eleven years, and after that one and forty more, which make up the two and fifty, v. 2. By this computation it appears how Jeroboam died in the thirty-eighth of Azariah, and how Zachariah his son began then to reign: Jeroboam reigned 3 years before the conspiracy against Amaziah, and thirty-eight years after, one and forty in all. See ch. 14.1,21,23. This account best stands with the chronology of the kings of Judah and Israel. See on Isa. 7.8.

{over Israel in Samaria six months} Some add many years hereunto; but such computations much interrupt the just chronology. Zachariah certainly was cut off in the first year of his reign. For the wickedness of the house of Jehu was so great as the Lord having accomplished his promise, ch. 10.30, would suffer that stock no longer to remain.

V. 9. {And he did that which was evil, &c.} See 1 King. 14.22.

{as his fathers had done} Namely Jehu, ch. 10.31. Jehoahaz, ch. 13.2. Joash, ch. 13.11, and Jeroboam, ch. 14.24. Long continuance of sin in several generations, one after another, much incenses God’s wrath. This is here rendered as a reason why God cut off Zachariah in the beginning of his reign, v. 8,10.

{he departed not from the sins of Jeroboam, &c.} This was that great sin wherein all his fathers before mentioned, and also other his predecessors, kings of Israel, had continued from the first division of Israel from Judah. See 1 King. 12.30.

V. 10. {And Shallum the son of Jabesh} This was some great commander in the kingdom, and probably in the army also; such an one as Omri, 1 King. 16.16,17, and Jehu, ch. 9.5.

{conspired against him} As Zimri against Elah, 1 King. 16.9.

{and smote him before the people} Openly, publicly. First he might plot against the king secretly, which is implied in this word conspired; and then having got the people to favor his cause and to be on his side, he might smite him, as is here said.

{and slew him} This sets out the kind of smiting the king, even unto death, as ch. 9.7,27.

{and reigned in his stead} It was an ambitious aspiring to the crown which made Shallum traitorously conspire against the king.

V. 11. {And the rest of the acts, &c.} See 1 King. 14.19.

V. 12. {This was the word of the Lord which he spake unto Jehu} See on ch. 14.27.

{saying, Thy sons shall sit on the throne of Israel to the fourth generation} See ch. 10.30.

{And so it came to pass} God’s word has been, and ever shall be accomplished, and that every way as it is revealed. In the continuance of Jehu’s stock thus long we may observe God’s wisdom in intermingling justice and mercy; justice in cutting Israel short, even in Jehu’s time, ch. 10.32, and in delivering them into the hands of the kings of Syria in the days of Jehoahaz, ch. 13.3. Mercy in making Jehoash and Jeroboam saviors, ch. 13.15. & 14.25, and also in continuing Jehu’s stock to the fourth generation.

V. 13. {Shallum the son of Jabesh began to reign in the nine and thirtieth year of Uzziah king of Judah} In the eight and thirtieth of Uzziah Zachariah began to reign, after the greater part of that year was spent: For Zachariah reigned but half a year, and is here implied to be slain in the thirty-ninth of Uzziah. This Uzziah is called Ozias Mat. 1.9.

{and he reigned a full month in Samaria} Heb. a month of days. Having all the days whereof it consisted, fulfilled. See Gen. 29.14.

V. 14. {For Menahem the son of Gadi} Josephus says he was captain of Zachariah’s army, as Omri was of Elah’s. He hearing that Shallum had slain his master, came with the army, and destroyed him, as Omri destroyed Zimri, 1 King. 16.17,18.

{went up from Tirzah} Of Tirzah see 1 King. 14.17.

{and came to Samaria} See 1 King. 16.29.

{and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead} See v. 10. Though Shallum were God’s instrument in destroying the last of Jehu’s stock, yet because he did it with a traitorous and ambitious mind, God soon destroyed him.

V. 15. {And the rest of the acts, &c.} See 1 King. 14.19.

V. 16. {Then Menahem smote Tiphsah} A city situate in the way to Tirzah. See 1 King. 4.24.

{and all that were therein} He spared neither great nor mean, old nor young, male nor female. Wrath mixed with scorn and disdain makes men spare none.

{and the coasts thereof from Tirzah} Some conceive the distance betwixt these two cities was about six miles.

{because they opened not to him, therefore he smote them} Because they would afford him no refreshing from their city, nor entrance into it, much less passing through it, he destroyed them. Thus dealt Gideon with the men of Succoth, and Penuel, Judg. 8.5, &c.

{and all the women therein that were with child he ripped up} This is a great aggravation of his rage, that women great with child should not be spared, but their wombs opened, because the gates of the city were not opened to him. Some take this metaphorically for forts and towers wherein men were, that he did even rip them up by forcing an entrance into them. See Amos 1.13.

V. 17. {In the nine and thirtieth year of Azariah king of Judah} In the space of one year, namely from the thirty-eighth to the thirty-ninth of Azariah, there were four kings in Israel, succeeding one another; Jeroboam, Zachariah, Shallum and Menahem. Now was the time of Israel’s calamity: for judgment after judgment followed them till they were utterly destroyed.

{began Menahem the son of Gadi to reign, &c.} See 1 Kings 16.29.

V. 18. {And he did that which was evil, &c.} See 1 Kings 15.26.

V. 19. {And Pul the king of Assyria} 1 Chron. 5.26. By other authors he is Phul-Belosus, and Belochus. Assyria and Babylon are accounted one monarchy. After the Syrians had been long deadly enemies to Israel, the Assyrians annoyed them much more, and that from time to time, till they had utterly ruined them, 2 King. 17.6.

{came against the land} That part especially which was on the other side of Jordan, 1 Chr. 5.26.

{and Menahem gave Pul a thousand talents of silver} See 1 Chro. 22.14.

{that his hand might be with him} One end questionless of giving that money was to move Pul to depart from him; but withal it is probable that he made the sum the greater, to procure aid from him against other invasions.

{to confirm the kingdom in his hand} Menahem came to the crown by treason, murder and usurpation, and thereupon might justly fear intestine insurrections and rebellions against himself. For usurpers and tyrants cannot but live in continual fear. He sought therefore by might and force, and that of a foreign enemy, to secure his kingdom to himself.

V. 20. {And Menahem exacted} Heb. caused to come forth. Forced to bring forth.

{the money of Israel} i.e. Of his subjects, inhabitants of Israel.

{even of all the mighty men of wealth} Such as were best able to pay the great sums he exacted.

{of each man fifty shekels of silver} See 1 King. 10.16.

{to give to the king of Assyria} For the reasons rendered v. 19.

{so the King of Assyria turned back, and stayed not there in the land} There being so fair a silver bridge to pass over, he soon takes the opportunity and departs. Some say the distinction of persons before noted was in relation to Pul’s soldiers, that each of them should have fifty shekels. But then why should it be said that the money was exacted to give to the king of Assyria? Besides they say this money was given as a yearly tribute, to move the king of Assyria to continue his aid. But a thousand talents was too vast a sum to be year after year given to an enemy.

V. 21. {And the rest of the acts of Menahem, &c.} See 1 King. 14.19.

V. 22. {And Menahem slept, &c.} See 1 King. 2.10.

{and Pekahiah his son reigned in his stead} Though Menahem were a wicked and cruel king, yet God suffered him ten years, that he might be a scourge to rebellious Israel. His son succeeded him, but continued not long.

V. 23. {In the fiftieth year of Azariah king of Judah} Menahem reigned ten years, v. 17, which passed betwixt the nine and thirtieth and fiftieth of Azariah.

{Pekahiah the son of Menahem began to reign over Israel in Samaria, and reigned two years} God punished Menahem in his son, as he punished Baasha in his, 1 Kings 16.8.

V. 24. {And he did that which was evil, &c.} See 1 King. 14.22.

V. 25. {But Pekah the son of Remaliah a captain of his conspired against him} Great commanders have oft proved ambitious of regal dignity, and pernicious to their sovereigns, v. 10,14. 1 King. 16.9,16. ch. 9.2.

{and smote him in Samaria, in the palace of the kings house} Where may a man think himself more secure than in his own house? Yet so bold was this captain as to set upon his sovereign in the royal palace, where he was attended with a guard night and day.

{with Argob and Arieh} These might be two assassins which conspired with Pekah and aided him in his treason and murder. Some think they were on the king’s side, and slain with him. There be that take them to be names of places, and translate this preposition with as if it were by, or near unto, or in. Indeed Argob is the name of a region, Deut. 3.4,13,14. 1 Kings 4.13. The word Arieh signifies a lion; and they would have the house intended by it to be so called, because the image of a lion stood at the door thereof. But I take the former acception for conspirators with Pekah, to be most agreeable to the letter and sense intended.

{and with him fifty men of the Gileadites} That these also were conspirators with Pekah is most probable: But some hold they were on the king’s side, and slain with him.

{and he killed him} Pekah killed Pekahiah his sovereign.

{and reigned in his room} See v. 14.

V. 26. {And the rest of the acts of Pekahiah, &c.} See 1 Kings 14.19.

V. 27. {In the two and fiftieth year of Azariah King of Judah} This was the last year of that king, v. 2. Six kings reigned successively in Israel while he reigned in Judah.

{Pekah the son of Remaliah began to reign, &c.} See 1 King. 16.29.

{and reigned twenty years} Though he reigned so long, yet was his reign very troublesome; and in the end, he was violently cut off, v. 30. So was his treason and murder punished.

V. 28. {And he did that which was evil, &c.} See 1 King. 14.22.

V. 29. {In the days of Pekah King of Israel came Tiglathpileser King of Assyria} This was the son of Pul mentioned v. 19. He was hired by Ahaz to annoy Pekah, because he and Rezin king of Syria joined together to invade Judah, Isa. 7.1. See ch. 16.7. The signification of Tiglath-Pileser is remarkable, i.e. the removing of captivity. See ch. 17.6.

{and took Ijon, and Abelbethmaachah} See 1 King. 15.20.

{and Janoah} Situate on the borders of Ephraim, Josh. 16.6.

{and Kedesh, and Hazor} Judg. 4.6. 1 Kings 9.15. Josh. 19.32,36,37.

{and Gilead} See ch. 10.33.

{and Galilee} See 1 King. 9.11.

{all the land of Naphtali, and carried them captive to Assyria} The inhabitants of the places before named were carried away captive. The places whither they were carried are set down 1 Chr. 5.26, namely Halah, and Habor, and Hara, &c. This was the beginning of Israel’s captivity. The two tribes and half beyond Jordan, and Naphtali, yea and Zebulon too, on this side, were now carried away. To this miserable condition of the Israelites has the prophet relation, Isa. 9.1.

V. 30. {And Hoshea the son of Elah made a conspiracy against Pekah, &c.} See v. 25. As Pekah served his sovereign, so he himself was dealt withal by his subjects.

{in the twentieth year of Jotham the son of Uzziah} This twentieth year must be accounted from the time that Jotham began to reign in his father’s lifetime. See v. 5. For after his father’s death he reigned but sixteen years, v. 33. Some say he lived four years after those sixteen, having given up the kingdom to his son Ahaz. But no mention being as yet made of Ahaz, the account is to be taken from the beginning of Jotham’s reign.

V. 31. {And the rest of the acts of Pekah, &c.} See 1 King. 14.19.

V. 32. {In the second year of Pekah the son of Remaliah king of Israel} This year is to be taken current. For after sixteen years of Jotham’s reign Ahaz began to reign, in the seventeenth of Pekah, ch. 16.1. Now betwixt the second and the seventeenth there are not sixteen complete. See 1 King. 15.2.

{began Jotham the son of Uzziah, &c.} See ch. 15.1.

V. 33. {Five and twenty years old was he when he began to reign} Solely, by himself, his father being dead.

{and he reigned sixteen years in Jerusalem} See v. 30.

{and his mothers name was Jerusha} See 1 King. 15.10.

{the daughter of Zadok} It may be this Zadok was a priest: for priests married kings’ daughters, 2 Chr. 22.11, and kings might marry priests’ daughters.

V. 34. {And he did that which was right} Right is here to be taken both for the matter of what he did; it was agreeable to God’s word: and also for the manner, i.e. uprightly, sincerely. For nothing is recorded of Jotham which may argue him to have been an hypocrite or an apostate; as there is of Joash, 2 Chr. 24.17, of Amaziah, 2 Chr. 25.14, and of Uzziah, 2 Chr. 26.16. So as that which is here spoken may be taken in the largest extent, as ch. 18.3. and 22.2.

{in the sight of the Lord} See ch. 12.2.

{he did according to all that his father Uzziah had done} This is to be restrained to the good things Uzziah did, before he presumed to offer incense, 2 Chr. 26.4, &c.

V. 35. {Howbeit, the high places were not removed, the people sacrificed and burnt incense still in the high places} See v. 4.

{He built the higher gate of the house of the Lord} See ch. 11.6. This is noted as a part of his piety, and is set down in some opposition to the people’s practice: They doted upon high places, but his care was to build and beautify the house of the Lord, and the things pertaining thereunto.

V. 36. {Now the rest of the acts of Jotham} See 1 King. 14.29.

V. 37. {In those days the Lord began to send against Judah} In the latter end of Jotham’s reign enemies might consult about invading Judah; the Lord having a quarrel against the people’s doting on high places. But that which they began to plot in Jotham’s time, they put in execution in the beginning of Ahaz’s reign, ch. 16.5. Isa. 7.1. For Ahaz began his reign but three years before Pekah’s death, ch. 16.1. & 15.27.

{Rezin the king of Syria} He and his predecessors were deadly enemies against Israel; yet he with the king of Israel could join in confederacy against Judah.

{and Pekah the son of Remaliah} See v. 25. This Pekah in Ahaz’s time slew in Judah an hundred and twenty thousand in one day, 2 Chr. 28.6.

V. 38. {And Jotham slept with his fathers, &c.} See 1 King. 2.10.

CHAPTER 16

Vers. 1. {In the seventeenth year of Pekah the son of Remaliah} This is to be taken of the year current. See ch. 15.32.

{Ahaz the son of Jotham king of Judah began to reign} This was a woeful change. An idolatrous son succeeded a pious father.

V. 2. {Twenty years old was Ahaz when he began to reign} By this account Ahaz was but eleven years old when his son Hezekiah was born: for he reigned but sixteen years, and lived but six and thirty; and Hezekiah was five and twenty years old when he began to reign, ch. 18.2. Some refer the relative he to Jotham, mentioned in the clause immediately before; q.d. Twenty years old was Ahaz when Jotham began to reign. We have a like reference 2 Chron. 36.9.

{and reigned sixteen years in Jerusalem} He sat on his throne as long as his father, ch. 15.33, but his father’s reign was a blessed time, his most wretched.

{and did not that which was right} This is expressly contrary to that which is recorded of David, 1 King. 14.8.

{in the sight of the Lord} See ch. 12.2.

{his God, like David his father} The Lord was Ahaz his God, in respect not only of creation but also of profession, and by his being king of God’s people; and David was his father, in regard of his lineal descent from him: But this wicked prince by his idolatry and other heinous sins violated the covenant of his God, and basely degenerated from the piety and virtues of that his famous ancestor, and so rendered himself unworthy of holding relation to either. See Isa. 7.11. John 8.39, &c. The Lord was his God, but he would not own him; David his father, but he would not imitate him.

V. 3. {But he walked in the way of the kings of Israel} Their way or course of life was idolatrous, impious, and every way wicked.

{yea, and made his sons to pass through the fire} This was expressly forbidden Lev. 18.21, but the law of God he cast behind his back, as a thing not to be regarded.

{according to the abominations of the heathen} The most abominable and detestable things that the heathen committed. The word abomination in the abstract is very emphatical.

{whom the Lord cast out from before the children of Israel} These heathen were the Canaanites, the worst of nations, accursed of God, Gen. 9.27. Jer. 18.25,27. The heathen burnt their children for a sacrifice to their idols: and this the Jews learned of them. This kind of sacrifice is sometimes called offering up their children for a sacrifice, Psal. 106.37,38. Jer. 7.31. & 19.5. Sometimes causing them to pass through the fire, 2 Chr. 33.6. Jer. 32.35. The idol to which they offered them was Molech: whereof see 1 Kin. 11.5,7. The place where the Israelites used to do was called the valley of the son of Hinnom, Josh. 15.8. & 18.16, and the valley of Hinnom, Neh. 11.30. In this valley was a place called Topheth from the Hebrew word תוף toph, tympanum, a timbrel, or drum. See on Exod. 15.20. At these sacrifices they used to beat a drum and sound other instruments, that the cry of the child might not be heard. Therefore they called the place Topheth. Of sacrificing children in this valley see 2 Chro. 28.3. & 33.6. Of Topheth see Jer. 7.31,32. Of their cruelty therein see on Lev. 18.21. From that cruelty used in the valley of Hinnom, which in Hebrew is גיהנם Gehinnom, the Greek word Γέεννα Gehenna, which signifies hell, arises, Matth. 5.22,29. Yea Topheth also is used in a like signification, Isa. 30.33. Of Gehinnom see on Josh. 15.8.

V. 4. {And he sacrificed} See 1 Kings 3.2,15.

{and burnt incense} See 1 Kings 9.25.

{in the high places} See 1 Kings 3.4.

{and on the hills, and under every green tree} See 1 King. 14.23.

V. 5. {Then Rezin king of Syria, and Pekah, &c.} See ch. 15.37. & 1 Kings 11.23.

{came up to Jerusalem to war} It seems they came with a formidable army, in that they came so far as to the walls of the chief city. They intended utterly to subdue the kingdom of Judah: for they meant to set another king therein, Isa. 7.6.

{And they besieged Ahaz} He was at this time in Jerusalem, begirt with enemies.

{but could not overcome him} The Lord sent Isaiah to tell him that the enemies’ counsel should not stand, Isa. 7.7. God determined not as yet to destroy the house of Judah, but his purpose was still to continue a light for David in Jerusalem, according to his promise 1 King. 11.36.

V. 6. {At that time} Either coming to Jerusalem, or departing from the same. The former is the more probable.

{Rezin king of Syria recovered Elath to Syria} This phrase implies that formerly the Syrians had possession of Elath, having gotten it from Israel, to whom of old it belonged, Deut. 2. 1 King. 9.26. Uzziah restored it to Judah, ch. 14.22. And now Rezin recovers it again to Syria.

{and drave the Jews from Elath} Forced them to depart thence.

{and the Syrians came to Elath and dwelt there} The Syrians took full possession thereof to themselves. Besides, they killed many, and took others captives, 2 Chron. 28.5. Pekah also slew a great number in Judah, and took many captives, 2 Chron. 28.6,8, which slaughter was questionless before their joining together to besiege Jerusalem. See on Isa. 7.1. Ahaz thinking himself strong enough to grapple with Pekah, ventured a fight, wherein God left him, and so he was shamefully overcome; God using one idolater to scourge another. But soon after this Pekah himself was destroyed. See ch. 15.30.

{unto this day} See 1 King. 9.13.

V. 7. {So Ahaz sent messengers} Though the Lord had expressly promised that Pekah and Rezin should not bring their wicked plot to pass, Isa. 7.5,7, yet faithless Ahaz durst not rest upon God’s promise, but seeks human help.

{to Tiglathpileser King of Assyria} See ch. 14.2. This was an ambitious man, and sought to get all nations under his dominion; yet does Ahaz most slavishly seek to him.

{saying, I am thy servant} I am content to be your tributary, in subjection under you, and to serve you:

{and thy son} Under your protection to be preserved by you, as a son by his father: promising to obey you, as becomes a servant; and to rely upon you, as becomes a son. Some take these words as a desire, thus, Let me be thy servant and thy son.

{come up} For Jerusalem was upon an hill.

{and save me} Deliver me and my people.

{out of the hand} From the power.

{of the king of Syria, and out of the hand, &c.} See v. 5.

V. 8. {And Ahaz took the silver and the gold, &c.} See ch. 12.18. & 18.16.

{and sent it for a present to the king of Assyria} It must needs be a great present that wrought so much as this did with such a king as the Assyrian was.

V. 9. {And the king of Assyria hearkened unto him} Not to come up, but to save him, which was the principal thing that Ahaz desired:

{for the king of Assyria went up against Damascus} Heb. Dammasek. See 1 King. 11.24. Amos 1.3. This city was in the confines of Syria, but sometimes in the Israelites’ power. See ch. 14.28. The king of Assyria went to Damascus purposely to divert Rezin from Jerusalem, which was moved thereby to forsake the siege, and to defend his country. Upon a like ground Saul turned from following David, 1 Sam. 23.28.

{and took it} Clean vanquished it, and took the possession thereof to himself.

{and carried the people of it captive to Kir} This Kir was a city in Media, as may be gathered from Isa. 22.6, where Elam and Kir are joined together. This was expressly foretold Amos 1.5. There was another Kir in Moab, Isa. 15.1, but that is not here meant.

{and slew Rezin} By this it appears that Rezin went in person to Damascus. He dearly bought his conspiracy with Pekah against Judah.

V. 10. {And King Ahaz went to Damascus to meet Tiglathpileser King of Assyria} He went to congratulate his victory, and obtain further aid against the Syrians; but all in vain: For the King of Assyria came afterwards unto him, and distressed him, but strengthened him not, nor helped him, 2 Chr. 28.20,21. By the chargeable present which he took of Ahaz he impoverished him, but sent him no aid: only for his own turn he vanquished Damascus, but suffered others to spoil Ahaz, 2 Chr. 28.11. Yea and he himself afterwards spoiled Judah, Isa. 7.17.

{and saw an altar that was at Damascus} Idolaters are much taken with outward shows. They have no certain rule to be guided by; their rule is their own and other men’s inventions. But pious and religious persons have God’s word to be their rule, to which they hold close: And this makes them constant in their serving of God, whereas the other are very changeable.

{and King Ahaz sent to Urijah the Priest} This priest was a temporizer, and one that Ahaz knew to be ready to do what he would have him; else he would not have committed such a matter to him.

{the fashion of the altar, and the pattern of it} Such a pattern as was every way fashioned according to that altar.

{according to all the workmanship thereof} Both in the several measures thereof; and also in the engravings and deckings.

V. 11. {And Urijah the Priest built an altar according to all that King Ahaz had sent from Damascus} The priest was or should have been better instructed in the law, Mal. 2.7. But they who set themselves to please princes, regard not God’s law, Gal. 1.10. Though there be one letter difference betwixt this Urijah and Uriah mentioned Isa. 8.2, yet they may well be supposed to be one and the same person. And if so, then he which was accounted not long before a faithful one, proves now most unfaithful to the Lord.

{so Urijah the Priest made it against King Ahaz came from Damascus} That the king might see how forward he was to conform himself to his will, and to please him, though it were in that which he could not but know was much displeasing to God.

V. 12. {And when the King was come from Damascus, the King saw the altar} As the priest had been ready to make it, so the king was very desirous to see it.

{and the king approached to the altar} He himself in his own person.

{and offered thereon} With his own hands. Herein Ahaz committed two great sins: 1. To usurp the priest’s office, as Uzziah his grandfather had done, 2 Chr. 26.16. 2. To bring in a strange altar into the house of God. In this he is said to sacrifice unto the gods of Damascus, 2 Chr. 28.23. He knew the Syrians offered sacrifices to their idols on the altar whereof this was a pattern, so as herein he preferred the idols of the heathen before Jehovah the God of Israel. This is pleaded against Israel, Jer. 2.9,11. Of the reason which Ahaz rendered for this, see 2 Chron. 28.23.

V. 13. {And he burnt his burnt offering, &c.} Of the several kinds of offerings here mentioned, see 1 King. 3.15.

{and sprinkled the blood of his peace-offerings} Heb. which were his in special for himself. This rite of sprinkling blood was revealed by the law, Exod. 24.6, and was a type of the application of Christ’s blood, Heb. 9.13,14.

{upon the altar} He did this to dedicate his new altar. Idolaters seek many outward rites to imitate God’s true worshipers.

V. 14. {And he brought also the brazen altar} That great altar which Solomon made, 2 Chr. 4.1.

{which was before the Lord} Which was so placed in the priests’ court as one standing by it might see through the porch and holy place into the most holy place, where the ark stood. In this respect it is said to be before the Lord, Exod. 40.29. 1 Kings 8.56.

{from the fore-front of the house} That part of the court which was just before the entrance into the temple.

{from between the altar and the house of the Lord} That the Lord’s altar might not stand betwixt his altar and the temple.

{and put it on the north-side of the altar} He put the Lord’s altar on the side of his altar, so as it could not well be seen by such as came to offer sacrifices, and set his own altar in the midst, directly before the entrance in the temple, where the Lord’s altar before stood.

V. 15. {And king Ahaz commanded Urijah the Priest, saying} As he commanded the priest to make this new altar, so he commands him to use it according to his pleasure.

{Upon the great altar} i.e. That new strange altar. Which was not in quantity, yet in his account greater than the Lord’s altar.

{burn the morning burnt offering, &c.} See v. 13.

{and the brazen altar} Which was the Lord’s, v. 14. Some from this title brazen altar infer that the new altar was of gold. And certainly idolaters will spare no cost for their idolatry.

{shall be for me to enquire by} He would have his own altar continually used for all holy services enjoined to the people of God; and the Lord’s altar only serve for what he pleased.

V. 16. {Thus did Urijah the Priest according to all that king Ahaz commanded} Like an impious and idolatrous hypocrite, basely and slavishly he conforms himself to the king’s will, and that in the matter of God’s worship.

V. 17. {And king Ahaz cut off the borders of the bases} See 1 Kings 7.27,28, &c. The meaning is that Ahaz defaced those holy vessels which Solomon had made.

{and removed the laver from off them} There were ten lavers which all stood upon bases, 1 Kings 7.38. He took them all off.

{and took down the Sea from off the brazen oxen that were under it} See 1 Kings 7.24,25. He did not clean take away these things; for we read they remained in the temple at the time of the captivity, Jer. 52.20, but his impiety in this appeared, that he defaced and disordered the holy things of the Lord.

{and put it upon a pavement of stones} If Solomon’s setting the sea and lavers upon supporters were an ornament, surely this setting them upon the pavement was a disparagement.

V. 18. {And the covert for the Sabbath that they had built in the house} Hereby is meant a place in the temple for the priests, who on Sabbaths or weeks kept their courses (See ch. 11.5) to rest therein. This covert is otherwise taken by others. But in this all agree, that it was a retiring place covered over to keep men from rain and weather. This Ahaz took away.

{and the kings entry without} See 1 King. 10.5.

{turned he from the house of the Lord} Because he had no mind to go to God’s house; The doors thereof he shut up, 2 Chr. 28.24.

{for the king of Assyria} Partly to collogue with him in showing his detestation of the worship and holy things of God, and partly to cut off all by-passages to his palace, through fear of the king of Assyria.

V. 19. {Now the rest of the acts of Ahaz, &c.} See 1 Kings 14.29.

V. 20. {And Ahaz slept, &c.} See 1 King. 2.12.

{and Hezekiah his son reigned in his stead} A most pious son succeeded an idolatrous father.

CHAPTER 17

V. 1. {IN the twelfth year of Ahaz King of Judah began Hoshea, &c.} It is said ch. 15.30. that Hoshea slew Pekah, and reigned in his stead, in the twentieth year of Jotham, which was his last year, in which Ahaz Jotham’s son began to reign. Hence arises a doubt, how Hoshea should begin to reign in the twelfth of Ahaz: for by this computation there are twelve years over-reckoned. But the Hebrew clean takes away the doubt, in that it only says, Hoshea reigned; the word began being added by the translators. I will not deny but that the Hebrew word here used is oft put to set out the beginning of a king’s reign, as ch. 8.16. 1 Kings 14.21. Take it so, and then all the years betwixt the death of Pekah and the twelfth of Ahaz are swallowed up by reason both of the great tumults that were in Israel, and also of that power which the king of Assyria had over Israel in those days. See ch. 15.29. Though therefore it be said that Hoshea slew Pekah, and reigned in his stead, yet that may be taken of Hoshea’s setting himself upon the throne so soon as he had killed Pekah; but because the people pulled him down again, and suffered him not to reign quietly till this twelfth of Ahaz, he may be here said to begin his reign. Or though he did continue to reign from Pekah’s death, yet the king of Assyria making him his vassal, he reigned merely as a tributary king, and that reign was accounted no reign: But in the twelfth of Ahaz he rebelled against the Assyrian, and refused to be tributary any longer, and therefore now he is said to begin to reign, because he now reigned as an absolute king.

{nine years} Of these he reigned six before the Assyrian came against him, and in the other three Samaria was besieged, and at last taken, ch. 18.9,10. See v. 4,5.

V. 2. {And he did that which was evil in the sight of the Lord} See 1 King. 14.22.

{but not as the Kings of Israel that were before him} Hoshea did evil in that he continued in Jeroboam’s idolatry: But other kings of Israel served Baal also as 1 King. 16.31. Yea, and all the host of heaven v. 16. and committed sundry other abominations, v. 17. Hoshea invented no new idolatry. It is also probable that he suffered his people to worship the Lord as they themselves thought meet, and made no laws absolutely to tie them to any one kind of idolatry, as Jeroboam had done, 1 King. 12.28. and Omri, Mich. 6.16. but such of his subjects as were willing he permitted to worship the Lord in his holy temple at Jerusalem, which was forbidden 1 King. 12.28. If that which is noted 2 Chr. 30.11. of the inhabitants of Asher, Manasseh and Zebulon coming to Jerusalem to the Passover were before the carrying away of the Israelites captive, then there is an evidence of Hoshea’s suffering his people to go to Jerusalem, there to observe the ordinances of the Lord. God sometimes does pour out the full vials of his wrath upon kings and people that are not altogether so wicked as their predecessors, to show that he executes judgment not for the sins of the present time only, but of former times also. And smaller sins added unto greater fill up the measure, and provoke wrath.

V. 3. {Against him came up Shalmaneser king of Assyria} This king is taken to be the son of Tiglath-Pileser, that great oppressor of Israel, ch. 15.29.

{and Hoshea became his servant} After Tiglath-Pileser was dead, Hoshea thought he might free himself from the yoke of Assyria, and pay no more tribute: hence Shalmaneser took occasion to come against him, and so far prevailed as he made him tributary to him also. Hence he is styled his servant.

{and gave him} Heb. rendered to him. Because Hoshea enjoyed the liberty he had upon condition of the tribute he paid, he is well said to render what he gave.

{Presents} Or, tribute. Not only one great present at once, but a tribute year after year. See v. 4.

V. 4. {And the king of Assyria found conspiracy in Hoshea} The conspiracy here meant was breach of covenant, as ch. 24.20. Ezek. 17.13,14,15. Hoshea about this matter consulted with his counselors of state; and in that respect it may be called a conspiracy; but another reason is rendered in the words following.

{for he had sent messengers to So king of Egypt} Egypt was an ancient and potent kingdom: And there had been continual emulation betwixt it and Assyria; Hoshea therefore sends to So for aid against the Assyrian; and upon promise of his aid refuses to keep covenant with Shalmaneser.

{and brought no Present to the king of Assyria} See v. 3.

{as he had done year by year} This proves the present to be an annual tribute.

{therefore the king of Assyria shut him up} This is spoken by anticipation. For questionless he had taken Samaria before he shut up Hoshea.

{and bound him in prison} Heb. in an house of shutting up. A fit description of a prison. Therein men are so shut up as they cannot go abroad. The king of Assyria thus dealt with the king of Israel before he carried him away captive into another land, that he might be the more sure of him when he should demand him. Kings sinning against God are subject to the like restraints and punishments that meaner persons are, 2 Chr. 33.11. Psal. 149.8.

V. 5. {Then the king of Assyria came up} After he had found conspiracy in Hoshea, v. 4.

{throughout all the land} He brought a great army, and with it passed from city to city, conquering and subduing all places throughout all the tribes to himself.

{and went up to Samaria} This was as the fairest and largest, so the strongest and best defensed city of the kingdom. See 1 Kin. 16.24.

{and besieged it three years} By this it appears the city was well fenced, fortified, furnished and every way prepared to hold out, or else such a potent enemy would sooner have entered into it.

V. 6. {In the ninth year of Hoshea} In the seventh year Samaria began to be besieged, and was taken in the ninth, ch. 18.10. The seventh and ninth year being accounted current, the siege may be said to continue three years.

{the king of Assyria took Samaria} Having either battered down the walls and made an entry, or forced the inhabitants by a long siege to yield up the city.

{and carried Israel away into Assyria} This was the utter rejecting of those ten tribes, whereby they came to be in God’s account Lo-Ammi Hos. 1.9. no people of God’s. We do not read that ever after this they returned to their own habitations; but to this day they remain as a people cast off. From the beginning of the division of the tribes from Judah to this their last captivity there are reckoned about two hundred and sixty years.

{and placed them in Halah and in Habor} Cities of Assyria, whereunto Hara is added 1 Chr. 5.26.

{by the river of Gozan} Or, Nehar-Gozan, so as both words together make the name of one city. Some of the Jews hold this to be the Sabbatical river.

{and in the cities of the Medes} These were other cities than they which are before mentioned to be in Assyria. For Media was then under the king of Assyria. As the Assyrian carried the Israelites into other countries, so he brought people from other countries to inhabit the land of Israel. See v. 24.

V. 7. {For so it was} Here is showed how long Israel had continued to provoke the Lord, and how much, before he executed the foresaid judgment on them.

{that the children of Israel had sinned against the Lord their God} Sins pull down judgments, especially if long continued in.

{which had brought them up out of the land of Egypt} See 1 Kings 8.9.

{from under the hand of Pharaoh king of Egypt} This is added to set forth the great mercy of God towards them in their beginning to be a free people, in that he delivered them from a miserable bondage. And this mercy much aggravates their sin.

{and had feared other gods} They soon began to be idolatrous, Ezek. 20.8, &c.

V. 8. {And walked in the statutes of the heathen} They followed their inventions, customs, orders and ordinances, though God long before had threatened that their land should spew them out for such abominations, Lev. 18.26,28.

{whom the Lord cast out from before the children of Israel} This sets out their obstinacy and impudency in sinning against God, in that they committed those very things for which the inhabitants of that land were cast out before them.

{and of the kings of Israel which they had made} The Israelites themselves, without any command from the Lord, made Jeroboam king, 1 Kings 12.20. and Omri, 1 Kings 16.16. both which made statutes for idolatry, 1 Kings 12.18,19. Mic. 6.16. So also did other kings: and in their statutes did the Israelites walk.

V. 9. {And the children of Israel did secretly} Heb. they hid. Or, covered, or cloaked over what they did.

{those things which are not right} Not agreeable to the right rule, which is God’s word, but rather contrary thereunto. These things they covertly and deceitfully did upon pretense of serving God. Yea, beside their open idolatry, they did many secret abominations, Ezek. 8.12.

{against the Lord their God} Against his will, and to the dishonor of his name.

{and they built them high places in all their cities} See 1 Kings 3.4. These were places for idolatry.

{from the tower of the watch-men to the fenced city} Watchtowers used to be up and down in the country, to descry danger afar off, ch. 9.17. yea, they had watchtowers in many places to look to their cattle and to their orchards and vineyards. Their great and populous cities were wont to be fenced. This then is a proverbial speech, whereby the extent of their idolatry is set out; and that, to be everywhere, in country and city, in meaner and greater places, from one end of the land to the other.

V. 10. {And they set them up images} Heb. statues. See ch. 10.26.

{and groves} See 1 King. 16.33.

{in every high hill, and under every green tree} See 1 Kings 14.23.

V. 11. {And there they burnt incense in all the high places} Of incense see 1 King. 9.25.

{as did the heathen} Who were aliens from the commonwealth of Israel, and had not the light of the word to direct them in that which was acceptable to God.

{whom the Lord carried away before them} See ch. 16.3.

{and wrought wicked things} This is a general phrase comprising under it not only idolatry and other branches of impiety against God, but also wrongs, oppressions and other like sins against man.

{to provoke the Lord to anger} Though that was not the end they aimed at, yet it followed as an effect of their sins. See 1 King. 14.9.

V. 12. {For they served idols} Heb. dirty gods, 1 King. 15.12.

{whereof the Lord had said unto them, Ye shall not do this thing} Deut. 4.19. God’s express charge nothing at all prevailed with them. Yea, the corrupt heart of man is oft stirred up the rather to do sundry evil things because God forbids them, Rom. 7.8.

V. 13. {Yet the Lord testified against Israel} God did ordinarily declare to his people their sins, and used means to turn them from them, before he executed his judgments.

{and against Judah} Though the reason of God’s judgment on Israel be here principally intended, yet mention is made of Judah also, that they might by the judgment on Israel be warned beforehand, and also that afterwards the equity of God’s proceeding against them might be the better discerned.

{by all} Heb. by the hand of all. See 1 King. 8.53.

{the Prophets, and by all the Seers} Prophets properly were such as had the will of God made known unto them beforehand, and thereupon foretold things to come. Seers had the will of God made known by visions or representations of things which they saw, and in that respect were called Seers. Both titles imply such as were immediately stirred up by God, and extraordinarily assisted by his Spirit, in such weighty matters as could not otherwise be effected. The same person has both titles many times given him, 1 Sam. 9.9. Compare 1 Sam. 3.20. with 1 Sam. 9.19. Here is intended, that God afforded unto his people not only ordinary ministers, priests and Levites, but also extraordinary, prophets and seers.

{saying, Turn you from your evil ways} Jer. 18.11. & 25.5. & 35.15. As God’s mercy is wonderfully amplified in accepting sinners if they turn to him, Ezek. 18.21. so man’s obstinacy is exceedingly aggravated if he hearken not to his gracious invitations.

{and keep my commandments and my statutes} See 1 King. 2.3.

{according to all the law which I commanded your fathers} He means their fathers in the wilderness, to whom God by Moses gave his law, as a rule for them and their posterity, Psal. 78.5,6.

{and which I sent to you by my servants the Prophets} Prophets were in special manner called God’s servants, and distinguished from others, ch. 9.7. because they were extraordinarily instructed in the will of the Lord, and so guided by his Spirit as they were most faithful in doing his will. God contented not himself, once to make known his will to their fathers, but time after time inculcated it by his prophets to succeeding generations.

V. 14. {Notwithstanding they would not hear, but hardened their necks} Deut. 31.27. This metaphor imports a stubborn disposition, which will not bow nor submit to God’s will, 2 Chr. 29.6. & 36.13. Prov. 29.1. Isa. 48.4. Jer. 7.26. It is taken from beasts which will not bear the yoke.

{like to the neck of their fathers} For children to imitate their fathers in wickedness is a great aggravation of the evil.

{that did not believe in the Lord their God} Deut. 1.32. Ps. 78.22,32. & 106.24. This is here noted as the cause of all other their wickedness. Unbelief is a mother-sin.

V. 15. {And they rejected his statutes} Here is impudency added to their obstinacy.

{and his covenant that he made with their fathers} See 1 King. 11. & ch. 13.23.

{and his testimonies which he testified against them} See 1 King. 2.3. God’s testimonies are said to be against them, because they transgressed them, and so pulled upon their own pates the penalties annexed to them. In this respect God’s statutes are said not to be good, Ezek. 20.25.

{and they followed vanity} Idolatry. See 1 King. 16.13.

{and became vain} Foolish, without understanding, Rom. 1.21. Ps. 115.8. See 1 Kings 16.13.

{and went after the heathen that were round about them} See v. 11.

{concerning whom the Lord had charged, &c.} See v. 12.

V. 16. {And they left all the Commandments} They who take liberty to transgress one commandment, will soon transgress all, and make conscience of none.

{of the Lord their God} See 1 Kings 8.28.

{and made them molten images} Exod. 32.8. These images are called molten, because they were made of such metal as might be molten, and so cast into any shape.

{even two calves} See 1 Kings 12.28.

{and made a grove} See 1 Kings 16.33.

{and worshipped all the host of heaven} The stars placed in heaven, which as an host are many, set in good order, keep their rank, and are ready to do what the Lord will, Judg. 5.20. See Deut. 41.9. Jer. 8.2.

{and served Baal} See 1 Kings 16.31.

V. 17. {And they caused their sons, &c.} See ch. 16.3.

{and used divination} Heb. divined divination. This they did by intercourse with the devil. See Deut. 18.10. Jer. 14.14. Ezek. 26.21. Acts 16.16. 1 Sam. 28.7. Divination is a conjecturing of things future, or things concealed and secret.

{and enchantments} Heb. They inchanted. To enchant or use enchantment is by words or signs to make pretense of doing some rare thing. See Ps. 58.5. Eccles. 10.11. Jer. 8.17. The word does also signify to descry or know what is done in secret, to divine, Gen. 44.5,15.

{and sold themselves to do evil} See 1 King. 16.33. & 21.20.

{in the sight of the Lord} See 1 Kings 14.22.

{to provoke him to anger} See v. 11.

V. 18. {Therefore the Lord was very angry with Israel} See ch. 13.3. 1 Kings 11.9.

{and removed them out of his sight} Out of that land whereupon the eyes of the Lord were continually, after an especial manner, set, Deut. 11.12. where the evidences of his gracious presence were, and where his church was, v. 20,23. ch. 23.27. This shows the accomplishment of what the Lord threatened before, Hos. 1.6.

{there was none left but the tribe of Judah only} Under Judah are comprised so many as associated themselves to Judah, together with the priests and Levites. See 1 Kings 11.13. 2 Chr. 11.16.

V. 19. {Also Judah kept not the Commandments of the Lord their God} This is mentioned as another cause of Israel’s ruin. They were an ill example to Judah, and infected that nation. It is also an aggravation of Judah’s sins, in that she would not be warned by Israel’s fall, Jer. 3.8. but neglected the good advice, Hos. 4.15.

{but walked in the statutes of Israel which they made} See v. 8.

V. 20. {And the Lord rejected all the seed of Israel} If this be taken of the judgment mentioned v. 6. only the ten tribes are meant by all the seed of Israel. And to them it does the more properly belong, because their captivity was never yet returned, and so they were indeed rejected. Judah was not so; yet because mention is made of Judah’s walking in the statutes of Israel, v. 19. and they also were afterwards carried away captive, it may be extended even to them also.

{and afflicted them} By sundry judgments before and in their captivity.

{and delivered them into the hands of spoilers} Kings of Syria, ch. 13.3,7. and kings of Assyria, ch. 15.19,29. & 18.9. Judah also was delivered into the hands of spoilers in the time of Ahaz, 2 Chr. 28.5, &c. and of Manasseh, 2 Chr. 33.11.

{until he had cast them out of his sight} See v. 18.

V. 21. {For he rent Israel from the house of David} The Lord rent them, 1 Kings 11.11,31. & 12.29. Or Israel rent itself, 1 Kings 12.16.

{and they made Jeroboam the son of Nebat King} 1 King. 12.20.

{and Jeroboam drove Israel from following the Lord} By using means to keep them from going to the house of the Lord, 1 King. 12.23. as also by causing them to follow other gods, 1 King. 12.28,29.

{and made them sin a great sin} See 1 King. 12.30. Idolatry is a great sin in the kind of it; but the Israelites' idolatry was the greater, in that it spread throughout all the ten tribes, and continued till they were carried away captive.

V. 22. {For the children of Israel walked in the sins of Jeroboam which he did} See 1 King. 14.15. From this Jeroboam to the captivity were twenty kings of ten several stocks, (See the argument) yet all agreed in the sin of Jeroboam. See the reason 1 King. 12.26.

{they departed not from them} See ch. 3.3.

V. 23. {Until the Lord removed Israel out of his sight} See v. 18.

{as he had said by all his servants the Prophets} Heb. by the hand of all. See 1 Kin. 8.53. He means all that God had stirred up in those to foretell this judgment, as ch. 8.12. 1 Kings 13.22. & 14.16. Hos. 14.6,9. Amos 5.27. Mic. 1.6.

{so was Israel carried away out of their own land to Assyria} To those several countries mentioned v. 6.

{unto this day} See 1 King. 9.13. Of this judgment it may be said even still unto this day, for yet Israel remains cut off.

V. 24. {And the King of Assyria brought men} Shalmaneser brought some, as here. See v. 3. Afterward Eser-Haddon, Sennacherib’s son, brought others, Ezr. 4.2.

{from Babylon} Heb. Babel. This was the chief city in Assyria.

{and from Cuthah} No mention is elsewhere in scripture of this city. It is supposed it was in the confines of Syria.

{and from Ava, &c.} Or, Iva, Deut. 2.23. This Iva and Hamath and Sepharvaim were cities which the Assyrian had conquered, ch. 18.34.

{and placed them in the cities of Samaria} i.e. those cities which appertained to the kingdom of Israel, which was called Samaria from the chief city. See 1 King. 16.24.

{in stead of the children of Israel} The king of Assyria having removed the Israelites to other countries v. 6. placed strangers in the cities of Israel; that in all places they might hold what they had, not as inheritors of their own, but as his vassals. Joseph used the like policy, Gen. 47.21. These were they which in the N.T. are called Samaritans, Mat. 10.5. Luke 9.52. They had learned of the priests that were sent to them, v. 27. that the great patriarchs were the fathers of those that dwelt in the ten tribes, and thereupon they dwelling in that great city they laid claim to that privilege, Joh. 4.20.

{and they possessed Samaria, and dwelt in the cities thereof} For the Israelites were forced to leave it, v. 6.

V. 25. {And so it was at the beginning of their dwelling there} This has relation to the time before a priest was sent to them, v. 27.

{that they feared not the Lord} They neither inwardly did know or believe in Jehovah, nor outwardly yield any worship to him, not so much service as the idolatrous Israelites did, who worshiped the true God, though after a wrong manner.

{therefore the Lord sent lions among them} All creatures, even the most ravenous, are at God’s command. See 1 King. 13.24. ch. 2.24. 1 Kings 13.24.

{which slew some of them} The creatures do that for which God sends them. God the rather inflicted this heavy judgment on this people, because being in his land, the land which he had chosen for a special habitation for himself, they did not so much as own him to be the true God.

V. 26. {Wherefore they spake to the king of Assyria, saying} By letters or messengers they made known their mind to him.

{The nations which thou hast removed and placed, &c.} See v. 24.

{know not the manner of the God of the land} They know not how he will be worshiped. It was a foolish conceit of the heathen, that every nation, country and city had its proper God: Thereupon these here imagined, the rather by the judgment inflicted on them, that the land of Israel had another God than the lands had from whence they came.

{therefore he hath sent lions, &c.} See v. 25.

V. 27. {Then the king of Assyria commanded, saying} He was unwilling his subjects should be utterly destroyed, therefore he quickly hearkens to their complaint.

{Carry thither one of the Priests whom ye brought from thence} Not one of the true priests descended from Aaron; for they attended at the temple; but one of Jeroboam’s order, 1 king. 12.31. for such were they that were carried captive from Samaria.

{and let them go and dwell there} He mentioned before but one of the priests, but here he uses the plural number, let them; therefore either there by a synecdoche one is put for many, or the plural number here is put for the singular; or here is implied the priest and his company, wherein other priests also haply were. Or, here may be meant the priest and the messengers that came to the king. Some conceive other inhabitants were sent in the room of those that were slain by the lions, and so a new plantation made.

{and let him teach them the manner of the God of the land} Two things are here intended, that the priest should instruct the people; 1. in the knowledge of the God of Israel, who was the God of that land; 2. how that God should be worshiped.

V. 28. {Then one of the Priests, &c.} See v. 27.

{came and dwelt in Bethel} Here one of the golden calves were set, 1 king. 12.30. but it is probable is was now taken away, because it was of gold.

{and taught them how they should fear the Lord} The priest made known unto them that Jehovah was the God of that land, and also in general declared what kind of sacraments, sacrifices, feasts, meats, and other like rites were to be observed in honor of him. It may be he instructed them in some superstitious courses whereunto the Israelites before their captivity were addicted, yet because the true Lord was made known to them, this phrase is used, how they should fear the Lord. The judgment of lions questionless ceased because the true Lord was acknowledged, though he were not altogether worshiped after a right manner. When in Ahab’s time the Israelites acknowledged the Lord to be God, though the calves were continued, yet the drought was removed, 1 king. 18.39,41, &c. Temporal judgments may be taken away upon a turning from some gross sins, though there be not a through reformation.

V. 29. {Howbeit every nation} Heb. nation nation. Gen. 7.2.

{made gods of their own} Idols of their own native country. They are styled gods in regard of the people’s esteem of them. See 1 Cor. 8.5. People are much addicted to the things of their own country. See 1 King. 11.8.

{and put them in the houses of the high places} See 1 king. 12.31.

{which the Samaritans had made} The Israelites which before their captivity had dwelt in Samaria and other cities of that kingdom are here called Samaritans.

{every nation in their cities wherein they dwelt} Thus one city had one God; and another, another.

V. 30. {And the men of Babylon made Succothbenoth} This and the titles following are proper names which the heathen gave their several idols. Succoth-Benoth according to the Hebrew notation signifies coverings of daughters. This idol was fashioned like a hen.

{and the men of Cuth made Nergal} This Cuth is the same that was called Cuthah, v. 24. Nergal had the shape of a woodcock.

{and the men of Hamath made Ashimah} Hamath is before mentioned v. 24. Their idol Ashimah had the shape of a goat.

V. 31. {And the Avites} The inhabitants of Avah, v. 24.

{made Nibhaz and Tartak} The Avites had two sorts of gods; others had more. Nibhaz was like a dog; Tartak like an ass.

{and the Sepharvites} Inhabitants of Sepharvaim, v. 24.

{burnt their children in fire} See ch. 16.3.

{to Adrammelech and Anammelech} These were the same with Molech. See 1 King. 11.5. Adrammelech signifies a glorious king; Anammelech, an afflicting king. Both names not unfitly applied to Satan, to whom they burned their children. For in their esteem Satan was glorious, yet he afflicted them by bereaving them of their children. The former name was also given to one of the sons of Sennacherib, ch. 19.37. The idol Adrammelech was made in the shape of a horse; Anammelech, of a mule. Hereby is verified that of the apostle, Rom. 1.23.

{the gods of Sepharvaim} These people had also many gods.

V. 32. {So they feared the Lord} They had an high esteem of the Lord, and bore a reverent respect to him, Zeph. 1.5.

{and made unto themselves of the lowest of them Priests of the high places} They had no priests of the Lord’s ordaining, and the greater sort cared not for that office, so as they were willing to take any that would offer himself. Thus had Jeroboam done before, 1 King. 12.31. & 13.33.

{which sacrificed for them in the houses of the high places} Light of nature taught men both to have a distinct function for divine services, and also by some of that function to offer up their sacrifices. Of the houses of the high places see 1 King. 12.31.

V. 33. {They feared the Lord} See v. 32.

{and served their own gods} Though they acknowledged the God of Israel to be the true God, yet they did service to idols.

{after the manner of the nations} Whence they came, and where the gods which now they worshiped formerly were, Zeph. 1.5.

{whom they carried away from thence} Or, who carried them away from thence. This divers reading shows that by nations may be understood either the idolatrous Israelites which were before in Samaria, or those heathen whom the Assyrians brought thither.

V. 34. {Unto this day} See 1 King. 9.13.

{they do after the former manners} This is meant of the Israelites carried captive into Assyria. The former manner has relation to the time wherein they lived in their own land. From this verse to the last their obstinate disposition in their captivity and in the places wherein they then lived, is set down.

{they fear not the Lord} They testify no respect to God neither inwardly nor outwardly.

{neither do they after their statutes} i.e. such statutes as the Lord ordained for the Israelites, as proper and peculiar to them.

{or after their ordinances} i.e. such directions for divine worship as God had ordained for his people.

{or after the law and commandment} See 1 Kings 3.2.

{which the Lord commanded the children of Jacob} This shows the reason why they were called theirs, They were enjoined to them.

{whom he named Israel} Here they are put in mind of the great mercy which God showed to their ancestor when he first gave him that name Israel, Gen. 32.28. and of the gracious promises made to him and his posterity when that name was again confirmed to him, Gen. 35.10, &c. This is mentioned also as an aggravation of their obstinacy. See the like 1 King. 18.31.

V. 35. {With whom the Lord had made a Covenant} This has relation to Abraham, Isaac and Jacob, and also to their posterity, Gen. 17.7. & 26.4. & 28.14. Exo. 19.5. & 24.7.

{and charged them, saying} This was a condition to be observed on their parts, that thereby they might have the surer evidence of God’s keeping covenant with them.

{ye shall not fear other gods} Judg. 6.10. This forbids an inward esteem of any thing as of a God, save the Lord.

{nor bow your selves to them} This forbids an outward manifestation of any such esteem, Exod. 20.5.

{nor serve them} This forbids all duties of piety to be performed to them, Deut. 5.9.

{nor sacrifice to them} This was a particular kind of service proper to him that was accounted a God. Herein Ahaz failed, 2 Chr. 28.23.

V. 36. {But the Lord who brought you up out of the land of Egypt} See 1 Kings 8.9. This mercy is here mentioned as a motive to the duties following.

{with great power} This has relation to the ten plagues of Egypt, and to the destruction of Pharaoh and all his host in the Red Sea, together with the Israelites passing through as on dry land, Exod. 9.14. & 11.1. & 14.4,28,29.

{and a stretched-out arm} See 1 King. 8.42. So extraordinary was the power manifested in rescuing Israel out of Egypt, as God, by way of resemblance to man, is said to stretch out his arm, i.e. to extend his strength, to effect it. Or it was such as it plainly appeared to be the arm of the Lord, even a divine power. See Exo. 6.6. Deut. 5.15. Jer. 32.21. Ezek. 20.33,34.

{Him shall ye fear} Deut. 6.13. Fear imports such an inward reverent esteem of God as makes us careful in avoiding all things that offend him, and in doing what may please him.

{and him shall ye worship} Worship when it is distinguished from fear of God signifies an external manifestation of an high esteem of God, and that by some warrantable gesture, as kneeling, bowing, prostrating the body, Ps. 95.6. Job 1.20.

{and to him shall ye do sacrifice} As inward fear and outward worship were due unto God alone, so sacrifice also, which was an especial evidence both of the one and the other. See 1 Kings 13.4,15.

V. 37. {And the statutes, &c.} See 1 Kings 2.2,3.

{which he wrote for you} If this be properly taken it sets forth the Decalogue, or ten commandments, Exod. 31.18. & 34.1. but metonymically it may be taken for such commandments as Moses wrote from the mouth of God, and delivered to the people, Exo. 34.27.

{ye shall observe to do for evermore} This applied to the ceremonial and judicial laws implies a continuance of them all the while that the policy of the Jews remained; yea it implies a further perpetuity in the truth and substance of them, which was Jesus Christ.

{and ye shall not fear other gods} See v. 35.

V. 31. {And the Covenant that I have made with you} See v. 35.

{and ye shall not forget} That which is forgotten is as not known; and therefore it cannot be well observed. This negative is much pressed by Moses, Deut. 6.12. & 8.11.

{neither shall ye fear other gods} This is here the third time pressed, as v. 35,37. Fear of other gods will either keep out or drive out a right fear of the true God.

V. 39. {But the Lord your God ye shall fear} It is not sufficient to withdraw our hearts from false gods, unless we set them upon the true God.

{and he shall deliver you out of the hands of all your enemies} God takes care of such as fear him, both to provide for them, and also to protect them, yea, and to deliver them from their enemies. The covenant before mentioned on God’s part, together with the conditions annexed for God’s people to observe, is here set down to aggravate the rebellion of the Israelites, and to justify God’s proceedings against them.

V. 40. {Howbeit they did not hearken} No mercies work upon obstinate hearts.

{but they did after their former manner} See v. 34.

V. 41. {So these nations} Here he returns to set forth the disposition and carriage of those men whom the king of Assyria had brought out of other countries and placed in Samaria; of whom see v. 29, &c. These somewhat altered their former practice, but the Israelites in captivity remained unalterable in their evil courses.

{feared the Lord} Acknowledged Jehovah to be a God, and did some services to him. See v. 32,33.

{and served their graven images} This shows that their fear of the Lord was unsound and servile. See v. 33. Zeph. 1.5.

{both their children and their childrens children} Their posterity, generation after generation, till the last destruction of them by the Romans. The Samaritans mentioned in the New Testament were of this posterity.

{as did their fathers, so do they} They continued a mongrel generation, halting betwixt two religions. See 1 King. 18.21.

{unto this day} See 1 King. 9.13.

CHAPTER 18

V. 1. {Now it came to pass in the third year of Hoshea} This third year is to be reckoned from the beginning of the nine years mentioned ch. 17.1. Ahaz reigned sixteen years current, ch. 16.2. Hoshea beginning to reign in the twelfth of Ahaz, there remain four to make up the sixteenth. But in reckoning years current the last uses to be swallowed up; and in this respect Hezekiah’s reign takes beginning from the third of Hoshea, which being complete may be brought to the end of Ahaz his reign and beginning of Hezekiah’s.

{the son of Elah king of Israel} See ch. 17.1.

{that Hezekiah the son of Ahaz king of Judah began to reign} 2 Chron. 28.27. & 29.1. He is called Ezekias, Mat. 1.9. See ch. 16.20.

V. 2. {Twenty and five years old was he, &c.} See ch. 16.2.

{and he reigned twenty and five years in Jerusalem} By this account he was fifty years old when he died.

{his mothers name also was Abi} Or, Abijah, 2 Chron. 29.1. Abi signifies My father. Abijah, the father of the Lord. Why the mothers of kings are mentioned, see 1 King. 15.10.

{the daughter of Zachariah} Some take this Zachariah to be the king of Israel mentioned ch. 14.29. Josephus says he was of Jerusalem.

V. 3. {And he did that which was right, &c.} See 1 King. 14.8. & 15.5.

{according to all that David his father did} Hezekiah in sincerity of heart, and integrity of life was like unto David, who was his father both in respect of natural descent and royal succession. See 1 King. 3.14. & 9.4.

V. 4. {He removed the high places} 2 Chron. 31.4. according to the commandment Deut. 7.5. See 1 King. 3.4.

{and brake the images} Heb. statues. See ch. 10.26. & 13.13.

{and cut down the groves} See 1 King. 16.33.

{and brake in pieces the brazen serpent that Moses had made} Num. 21.8,9. This brazen serpent was first erected to cure such as were stung by fiery serpents, and afterwards was kept as a monument of God’s great mercy towards the children of Israel. It was also an especial type of Christ, Joh. 3.14,15.

{for unto those days the children of Israel did burn incense to it} Because God had used it as an especial means of curing their ancestors, they so much doted thereon as to yield divine honor thereunto. Therefore did this good king break it in pieces, that God might be no longer dishonored thereby. When things lawful and useful are perverted to idolatry, they may lawfully be destroyed.

{and he called it Nehushtan} The word signifies brass or brazen. By this name he gave the people to understand that it was but a piece of brass, and that there was no deity in it, and therefore no worship to be done unto it, no sacrifice or incense to be offered unto it. Some read, they called it, namely, the people, when they saw it so broken to pieces.

V. 5. {He trusted} This is laid down as the ground of all that piety, integrity, zeal, courage, and other graces hereafter mentioned. For faith and confidence in God is a mother-grace.

{in the Lord God of Israel} See ch. 8.15.

{so that after him was none like him of all the kings of Judah} This may literally and properly be taken. For in reforming religion he went beyond all that succeeded him. In good Josiah’s time there was more idolatry in the land than in Hezekiah’s, Jer. 3.6,11. Besides, Hezekiah began his reformation in the very first month of his reign, but Josiah in his eighth year, 2 Chron. 34.3. But above all, there were such miraculous effects of Hezekiah’s prayer as of no king’s else, chap. 19.15. & 20.2, &c.

{nor any that were before him} Apply this to such as were properly called kings of Judah, namely such as reigned in Judah after the revolt of the ten tribes, and we shall find none of them like Hezekiah. As for David, Hezekiah is said to be like him, v. 3. and Hezekiah is the first that is noted to have removed the high places. But to remove all doubts, know that this phrase, none like him either after or before him, is a proverbial speech, which highly commends one. And proverbs carry a general sense, wherein they hold true, though one or two particulars may seem to make against them. The like is said of Josiah, ch. 22.25. So in discommendation, sundry wicked ones are said to do worse then any before them, as 1 King. 16.25,30.

V. 6. {For he clave to the Lord} Cleaving implies a close and fast adhering to a thing so as not to be parted from it. Thus a man is said to cleave to his wife, Gen. 2.24. Ruth, to her mother, Ruth 1.14. the men of Judah, unto their king, 2 Sam. 20.2. Jehoram, to the sins of Jeroboam, 2 King. 3.3. The apostle exhorts to cleave to that which is good, Rom. 12.9. And we are oft exhorted to cleave to the Lord, Deut. 4.4. & 10.20. Josh. 23.8.

{and departed not from following him} Heb. from after him. See 1 King. 9.6. This negative added to the affirmative shows the force of that word cleaving.

{but kept his commandments} This is a proof of following the Lord.

{which the Lord commanded Moses} Moses was that minister by whom God made known all those commandments which should from time to time be a rule to his people.

V. 7. {And the Lord was with him} As he was with Abraham, Gen. 21.22. See 1 Chro. 22.11.

{and he prospered whithersoever he went forth} God blessed all his enterprises, whether in war or in peace, in fortifying his defensed cities, towers and other places, in purging the temple, and other public works that he undertook.

{and he rebelled against the king of Assyria} Not that he broke any covenant which himself had made, but in that he refused to be tributary to that king, as his father was forced to be, chap. 16.7.

{And served him not} This shows in what respect he is said to rebel. They who do not serve such as they are made subject unto, are said to rebel. Now indeed the kingdom was left unto him by his father in a subjection to the king of Assyria; but he being no way bound to serve as his father did, because he used his liberty, and cast that yoke from him, he is said to rebel. Or the phrase may be used in regard of the king of Assyria’s opinion; he thought Hezekiah rebelled, though he did not.

V. 8. {He smote the Philistims} The Philistims had in the reign of his father taken many cities from Judah, 2 Chron. 28.18. He had therefore just cause to smite them, i.e. to destroy them. See 1 King. 15.29.

{even unto Gaza} Heb. Azza, one of the five principal cities of the Philistims, 1 Sam. 6.17. See 1 King. 4.24.

{and the borders thereof} Such parts as coasted on the land of Israel.

{from the tower of the watch-men to the fenced city} See ch. 17.9.

V. 9. {And it came to pass in the fourth year of king Hezekiah} In the very beginning of it. See v. 1.

{which was the seventh year of Hoshea, &c.} The third of Hoshea being the first of Hezekiah, the sixth of Hoshea should be the fourth of Hezekiah: But in comparing one king’s reign with another the first and last years are oft swallowed up, because the years are reckoned current. See v. 1.

{that Shalmaneser king of Assyria} See ch. 17.3. The history of Israel’s captivity is here repeated, to show how God can preserve the godly when he destroys the wicked, 2 Pet. 2.9.

{came up against Samaria and besieged it} See ch. 17.5.

V. 10. {And at the end of three years they took it} See chap. 17.6.

{even in the sixth year of Hezekiah} He being three years in besieging it, the first of those three was the fourth of Hezekiah, the second his fifth, the third his sixth.

{that is the ninth year of Hoshea, &c.} ch. 17.6.

V. 11. {And the king of Assyria did carry, &c.} ch. 17.6.

V. 12. {Because they obeyed not the voice of the Lord, &c.} This reason of the Lord’s giving his people over to their enemies is largely amplified, ch. 17.7, &c. Of this style, servant of the Lord, see 1 King. 3.6.

V. 13. {Now in the fourteenth year of king Hezekiah} See on 2 Chr. 32.1, &c. and on Isa. 36.1, &c. This was eight years after Israel’s captivity. Certainly the Assyrian in those years was occupied about subduing other countries, or else he would not have suffered Hezekiah to have enjoyed quiet so long. But there was a greater cause than that, namely God’s providence, which kept Hezekiah from being interrupted in his work of reformation till he had finished the same. See 2 Chron. 32.1.

{did Sennacherib, &c.} Heb. Sanherib. This was the son of Shalmaneser. See ch. 19.12. It appears that Shalmaneser had work enough to do with other nations, in that he suffered the king of Judah, who cast off his yoke, to remain quiet so long as he did: Or it may be he conceived the kingdom of Judah too strong for them to get it. But after his death Sennacherib his son waxed more bold, and attempts to do what his father did not.

{come up against all the fenced cities of Judah} i.e. Such as were well furnished and prepared against an enemy, and were placed on the frontiers of the land for a defense thereof.

{and took them} His army was very formidable: for there were slain thereof an hundred fourscore and five thousand, ch. 19.25. no marvel therefore though he took the cities of Judah. God herein might punish the sins of Judah, discover the weakness of Hezekiah, and bring more glory to his name by the enemies' after-confusion, ch. 19.32, &c. He took many of those cities, not all; he thought to do more than he did, 2 Chr. 32.1. In his conceit of conquest he was conquered, ch. 19.28,35.

V. 14. {And Hezekiah king of Judah sent to the king of Assyria} Though before the danger his heart failed him, yet when he was in the danger, he was courageous himself, and encouraged others, 2 Chron. 32.7, &c.

{to Lachish} See ch. 14.19. The king of Assyria was before this city with his army.

{saying, I have offended} By refusing to be tributary and by casting off that yoke which was laid upon my father’s neck. See v. 7. This was a condemning of himself unjustly, and argued too much pusillanimity. At first he manifested more courage, 2 Chron. 32.2, &c. but continuance and increase of danger quailed his spirit.

{return from me} What he dared not attempt by force he seeks by treaty.

{that which thou puttest on me I will bear} I will willingly pay by way of ransom what you shall require. Thus he seeks to buy his peace.

{And the king of Assyria appointed unto Hezekiah king of Judah, three hundred talents of silver, and thirty talents of gold} The value of each metal was the same, even an hundred and twelve thousand and five hundred pounds sterling, so as the total of all is two hundred twenty five thousand pounds. See 1 Chr. 22.14.

V. 15. {And Hezekiah gave him all the silver that was found in the house of the Lord, &c.} See 2 King. 16.8. Thus had Ahaz his father done to this king of Assyria’s father; but such a father as Ahaz was no good precedent for such a son as Hezekiah. The best have their failings.

V. 16. {At that time did Hezekiah cut off the gold from the doors of the Temple of the Lord} This aggravates Hezekiah’s fault, in that he did not only spoil the temple of its treasure, v. 15. but also pulled the gold from the doors thereof. Such plates of gold are here meant as were laid upon the doors, 1 King. 6.35.

{and from the pillars which Hezekiah King of Judah had overlaid} Piety moved Hezekiah in the beginning of his reign to repair with gold what his father had pulled off, 2 Chr. 29.3. but now fear makes him pull off the same again.

{and gave it} Heb. them. Many plates of gold being pulled off from many places, it is said in the plural number he gave them.

{to the king of Assyria} This king was a mortal enemy to the Jews, yet to prevent danger Hezekiah presents a bountiful present to him.

V. 17. {And the king of Assyria sent} He received the present, but stood not to the condition, nor kept his word. For having received the money, he would have Hezekiah give over himself wholly to the will of his enemy, and deliver Jerusalem into his hands, v. 31,32.

{Tartan, and Rabsaris, and Rabshakeh} These were three great commanders in the king of Assyria’s army. But Rabshakeh was the chief of them all, and their spokesman. v. 19.

{from Lachish to King Hezekiah} At this time the king of Assyria lay in siege before Lachish, or else having taken it abode therein.

{with a great host against Jerusalem} Heb. heavy host. This implies that he had taken Lachish, or else he would not have raised his army from before it, and sent them to Jerusalem. He sent this huge host to terrify Hezekiah, and to make him yield to his demands.

{and they went up and came to Jerusalem} They were ready to put their charge of their sovereign and general in execution.

{And when they were come up, they came and stood by the conduit of the upper pool} This conduit was without Jerusalem, into which water was let out of a lake in a field, and from it was conveyed into the city. See on Isa. 7.3. & 22.9.

{which is in the high way of the fullers field} The word translated highway signifies also a causeway. Some take it for a way paved with stones; others, a beaten way. See on Isa. 7.3.

V. 18. {And when they had called to the king} To speak with him: for they were not admitted into the city. But the king and his counselors not thinking it meet that the king himself should go to him in his own person, messengers are sent.

{there came out to them Eliakim the son of Hilkiah, which was over the household} See 1 King. 4.6. By this title it appears that Shebna’s office was transferred upon this Eliakim, according to the prophecy, Isa. 22.20,21.

{and Shebna the Scribe} Or, Secretary. See 1 King. 4.3. Because another office is here ascribed to Shebna than is Isa. 22.15. it is supposed by some that this Shebna was another man than he that Isaiah speaks of. For that was so proud a statesman that if so be he had been put out of his stewardship, the king would not have made him his secretary. Others are of opinion that Shebna here mentioned was an old man, and though he were put from being over the household for his disability well to manage that great place, yet the office of secretary being an honorable place, and not requiring so much pains and care as the other, he was made scribe.

{and Joah the son of Asaph the Recorder} See 1 King. 4.3.

V. 19. {And Rabshakeh said unto them, &c.} Because the king himself came not forth to them, v. 18. they require that their message be delivered to him.

{Thus saith the great king} This is a proud and presumptuous preface. They press the name of their king as prophets were wont to press the name of the Lord of hosts, Jer. 6.9. Zach. 1.3. See v. 29.

{What confidence is this wherein thou trustest?} He slights and scorns confidence in all others but in himself.

V. 20. {Thou sayest} Or, talkest. He reckons up those grounds of confidence which he supposes Hezekiah and his people might have to stand against the king of Assyria, and takes upon him to manifest the vanity of them all.

{(but they are but vain words)} Heb. word of the lips. Such words as are only uttered with the mouth, but come not from any understanding or prudence; such as can never be ratified by a good issue: They are fruitless, worth nothing.

{I have counsel and strength for the war} Or, but counsel and strength are for the war. This he pretends was the first ground of the Jews' confidence. And indeed these two, counsel and strength, are both necessary for defense against an enemy. But this by way of derision he objects to Hezekiah, as if he had neither; and therefore says they were vain words.

{now on whom dost thou trust that thou rebellest against me?} This is a second supposed ground of Hezekiah’s confidence. He implies that if he had not some foreign aid to trust to he would not dare to rebel against the king of Assyria.

V. 21. {Now behold} This phrase shows that what follows is uttered in way of derision.

{thou trustest} Heb. trustest thee. Repose yourself and your confidence.

{upon the staff of this bruised reed} He uses this metaphor, because Egypt lying low among rivers had much reedy ground. Egypt is here resembled to a staff, by reason of that pretense it made of help and support; to a staff of reed, by reason of its impotency; to a bruised, or broken reed, by reason of the damage like to accrue from thence. For a reed broken or bruised is sharp and full of teeth, and pierces into a man’s flesh, Isai. 36.6. Ezek. 29.6,7.

{even upon Egypt, on which if a man lean, it will go into his hand, and pierce it} Here he expresses the meaning of his metaphor.

{So is Pharaoh king of Egypt unto all that trust on him} He implies that Pharaoh had failed and still would fail all that place confidence in him.

V. 22. {But if ye say unto me, We trust in the Lord our God} This is a third ground of confidence, and indeed a sure ground; And he here alleges it in its full extent, expressing the title Jehovah under this word LORD, and also adding that special relation which was betwixt God and the Jews, in this phrase, our God. God can demonstrate even to enemies the ground of his saints' confidence; but they slight and pervert it.

{is not that he whose high places} Here he labors to prove even this ground of confidence but vain, accounting such acts of piety and holy zeal as Hezekiah had done to be matters of impiety and sacrilege. See 1 King. 3.4.

{and whose altars Hezekiah hath taken away} Among other signs, means and instruments of idolatry, altars whereon sacrifices to idols were offered, were principal ones. These indeed, together with high places, did Hezekiah take away, 2 Chro. 31.1. but therein he much pleased God, and no way offended him, as this blasphemer avouches.

{and hath said to Judah and Jerusalem} To the inhabitants of these places, which were in his dominions.

{Ye shall worship before this altar in Jerusalem} With emphasis he expresses it by this particle one, 2 Chron. 32.12. yet herein was he deceived, in that he said incense was to be burnt upon it. For there was one great altar of brass for sacrifices, 2 Chron. 4.1. and another of gold for incense, 2 Chron. 4.19. 1 Chron. 28.18.

V. 23. {Now therefore} This is his inference from the supposed vanity of Hezekiah’s confidence.

{I pray thee} This in the Hebrew is but one little word of two letters נא, which is oft taken for a mere complement or supplement, and translated now. As Psal. 111.1,2,3,4. and we can take it no otherwise here. Our English phrase, I pray thee, is oft so used.

{give pledges} Or, hostages. His meaning is, that they should willingly submit themselves, and give assurance of their fidelity.

{to my Lord the king of Assyria} For in his name he agitated this cause.

{and I will deliver thee two thousand horses} Here he speaks in the king’s name, as he began v. 19. Or it may be the king had given him power to perform what here he proffers.

{if thou be able on thy part to set riders upon them} This is a plain scoff, whereby he implies that Judah had neither two thousand horses, nor yet two thousand men to be troopers. And thus he may in scorn use the former phrase in his own name, q.d. I myself am able to afford you two thousand horses, but you have not men enough to use them. Thus he prefers not only his master but even himself also before Hezekiah, as is more manifest v. 24.

V. 24. {How then wilt thou turn away the face} i.e. Deny what is required. See 1 King. 2.16,20. Or it may be taken for putting to flight.

{of one Captain of the least of my Masters servants} He does not only prefer his sovereign and himself, but also every captain, even the lowest and meanest, of the king of Assyria, before the king of Judah.

{and put thy trust on Egypt} He thought that all Hezekiah’s trust was on Egypt (to whom he sought not at all in this case;) and therefore as he pressed it, v. 21. so here he returns to it again.

{for chariots and for horsemen} Of all nations Egypt most abounded with these. See 1 King. 10.28.

V. 25. {Am I now come up without the Lord} This blasphemer having, as he thought, sufficiently discovered the vain confidence of Hezekiah, now lays down the ground of his master’s confidence; and that is, God’s sending him. For the interrogative implies a negative; and this phrase, without the Lord, implies a commission, direction and assistance from the Lord. Indeed it was by God’s secret counsel that he came, Isai. 10.5, &c. but he knew it not.

{against this place to destroy it} This is the end he aimed at in coming against Jerusalem, and he pretends God sent him for that end. This he says to affright them the more.

{The Lord said unto me, Go up against this land and destroy it} He never had any such message from the Lord; but either willingly he suggests a falsehood, to accomplish his ends the sooner; or he might have such an imagination by reason of the wonderful success he had, not only in conquering other nations, v. 34. but also in taking sundry cities in Judah; and by reason of that sacrilege which he supposed Hezekiah had committed against the Lord. See v. 22.

V. 26. {Then said Eliakim the son of Hilkiah, and Shebna, and Joah, &c.} Because these three were sent, v. 18. they are all named; but Eliakim only spoke, and the rest assented to what he said. See v. 17.

{speak, I pray thee} See v. 23.

{to thy servants} He uses this phrase of subjection complementally, that he might gain audience, and not provoke wrath.

{in the Syrian language} Though the Syrian were a distinct language from the Hebrew, yet in many words, phrases, and kind of pronunciation it came near it.

{(for we understand it)} They being courtiers were skilled in foreign languages, as courtiers, nobles and gentry use to be with us.

{and talk not with us in the Jews language} Some hence gather that Rabshakeh was a Jew trained up among the Assyrians: for though the Jews might be skillful in other languages, yet very few in other nations learned the Jews' language.

{in the ears of the people} So as they may hear and understand. See v. 27.

{that are on the wall} By this phrase he shows what kind of people he meant, namely such soldiers as were placed on the wall of the city to maintain it.

V. 27. {But Rabshakeh said unto them} Rabshakeh was so far from being moved with Eliakim’s complemental speech, as he is thereby the more stirred up to acquaint the people with his mind and meaning, and to affright them. Had Eliakim well considered to whom he spoke, namely, to an implacable enemy, he would certainly have forborne to utter what he did. It was a rash and unadvised motion.

{Hath my master sent me to thy master} Both of them were sent from their own king.

{and to thee, to speak these words} These phrases thy and thee are intended exclusively, q.d. to him and thee alone.

{hath he not sent me to the men that sit on the wall} See v. 26. To the soldiers that stand out against us, as well as to you.

{that they may eat their own dung, and drink their own piss with you} Heb. the water of their feet. For men use to make water betwixt their feet. He implies, that if they yielded not, they were likely to endure all the miseries of a siege, and be brought to extreme hunger and thirst.

V. 28. {Then Rabshakeh stood and cried with a loud voice} Heb. great voice. The greater a sound is the farther it is heard. He lift up his voice the higher, that more might hear him, the more to affright them.

{in the Jews language} This Eliakim got by his unadvised motion to his enemy. He stirred him up the more to affright the soldiers.

{and spake, saying, Hear the word of the great King, the King of Assyria} See v. 19.

V. 29. {Thus saith the King} See v. 19.

{Let not Hezekiah deceive you} He would make them believe that all the encouragements which Hezekiah could give them would be to no purpose.

{for he shall not be able to deliver you} He was not well acquainted with God’s almighty power, whereupon Hezekiah trusted, and by which he was delivered.

{out of his hand} From the power of the king of Assyria.

V. 30. {Neither let Hezekiah make you trust in the Lord} Proud men seek to draw others from their confidence in the Lord. Rabshakeh was persuaded that Hezekiah did move them to trust in the Lord.

{saying, the Lord will surely deliver us} Heb. delivering will deliver us. See 1 King. 8.13.

{and this city shall not be delivered into the hand of the King of Assyria} He was overconfident of getting Jerusalem, and too peremptory in thinking the Lord would not or could not deliver them.

V. 31. {Hearken not to Hezekiah} He thought it was Hezekiah’s persuasion that kept them from yielding, and therefore he so much strikes upon this string. See v. 29,30.

{make an agreement with me by a present} Or, seek my favour. Heb. make with me a blessing. His meaning is, they should make peace with him, or tender a present to him; or by a present procure their peace.

{and come out to me} Yield to me; and deliver the city to my disposal.

{and then eat ye every man of his own vine, and every one of his fig-tree, and drink ye every one of the waters of his cistern} Or, pit. As Jer. 2.13. If they would yield to him, they should by his permission and under his protection enjoy their own inheritances and the fruit of their labors. Vines and fig trees were very plentiful in Judah. And where they had not rivers, they had ponds, and wells, and conduits, and other like means for water; which are here expressed synecdochically.

V. 32. {Until I come} This is a limitation of his promise: upon their yielding to him he would depart, and suffer them quietly to enjoy what they had, and after a time come again.

{and take you away to a land like your own land} He would deal with them as his predecessors had done with Israel, ch. 17.6. He plainly tells it, because he could not but know that they would fear he would so deal with them.

{a land of corn and wine, a land of bread and vineyards, a land of oil-olives and of honey} These were plentiful in Judea; and he would settle them in places that should abound with the like commodities: Deut. 32.13,14. See Exod. 3.8. Job 20.17.

{that you may live and not die} This he adds to show the difference betwixt their standing out against him, and yielding to him. If they yielded, they should live; if they persisted to stand out, they could expect nothing but death.

{and hearken not unto Hezekiah when he persuadeth you} Or, deceiveth you. See v. 31.

{saying, The Lord will deliver us} See v. 30.

V. 33. {Hath any gods of the nations delivered at all} Heb. delivering delivered. See 1 King. 8.13.

{his land out of the hand of the King of Assyria} He equals the idols of the nations to the only true God. See v. 35. See also v. 30.

V. 34. {Where are the gods} This is a most insolent insultation of a mortal man.

{of Hamath and of Arpad} See on Isa. 10.9. Jer. 49.23.

{where are the gods of Sepharvaim, Hena, and Ivah?} These were other cities vanquished by the Assyrian, ch. 17.24. Sundry of their gods' names are expressed ch. 17.30,31.

{have they delivered Samaria out of mine hand?} Either some of these gods were worshipped in Samaria before it was overcome by the Assyrians: or the gods of Samaria are understood under this relative they.

V. 35. {Who are they among all the gods of the Countries that have delivered their country out of mine hand} See v. 33. His pride makes him oft inculcate the same things, and that against those whom he accounted gods. He advanced himself above them all.

{that the Lord should deliver Jerusalem out of mine hand} Here again he equals Jehovah with plain idols.

V. 36. {But the people held their peace, and answered him not a word} The people seeing what issue followed upon Eliakim’s answer, prudently held their peace. By silence no quarrel could be picked against them.

{for the kings commandment was, saying, Answer him not} This was one special reason of their silence. The king might suppose that fear might make them give some rash answer; whereby the enemy might take some advantage and be the more exasperated. Besides, silence is oft a contempt of an insolent speech.

V. 37. {Then came Eliakim, &c.} See v. 18.

{with their clothes rent} Heb. rents of their clothes. This rite of rending clothes was of old used upon occasion of grief, as an expression of much passion, Gen. 37.34. Judg. 11.35. and upon apprehension of God’s displeasure, as a sign of great contrition, 2 King. 22.11,19. and also upon hearing of blasphemy, as an evidence of great indignation, Mat. 26.65. All these may be here intended.

{and told him the words of Rabshakeh} That the king himself might as deeply apprehend the common danger as they did, and might seriously advise about preventing it.

CHAPTER 19

V. 1. {And it came to pass when king Hezekiah heard it} See Isai. 37.1. This has relation to all Rabshakeh’s railings ch. 18. It is added 2 Chron. 32.16. that Sennacherib’s servants spake yet more against the Lord God, and against his servant Hezekiah.

{that he rent his clothes} Even as Eliakim and others ch. 18.37.

{and covered himself with sackcloth} See 1 King. 21.27.

{and went into the house of the Lord} There to make solemn prayer and to offer sacrifice. See 1 King. 8.33,62.

V. 2. {And he sent Eliakim, &c.} See ch. 18.18.

{and the Elders of the Priests} Instead of Joah the recorder these elders are now sent. As those were elder in age than others, so had they a government over other priests and Levites.

{covered with sackcloth} King, priests and nobles were all covered with sackcloth, because it was a common and public danger that hung over all their heads. So Jon. 3.5.

{to Isaiah the Prophet the son of Amoz} This was that prophet whose prophecies are set before all the rest, Isai. 1.1. He sent to this prophet to know the issue of this danger, to be directed by him what to do, and to have the benefit of his prayers: for it was one part of a prophet’s function to pray for people, Gen. 20.7.

V. 3. {And they said unto him, Thus saith Hezekiah} Hezekiah put their message into their mouth, and they answerably deliver it as from him:

{This day is a day of trouble, and of rebuke} At this time we are much molested by the enemy, who does not only besiege our city, but also exceedingly reproach us.

{and blasphemy} Or, provocation. By blaspheming the great name of God they do much provoke God himself.

{for the children are come to the birth, and there is not strength to bring forth} A parabolical speech. Jerusalem besieged is resembled to a woman in travail; the inhabitants, to infants in the womb; the straitness of the siege, and threatening of the potent enemy, to pains of travail; the weakness of the Jews, to the disability of the woman to help herself. The sense is this, We are brought to the utmost extremity of danger, and are utterly unable to help ourselves: Now therefore is the time for the Lord to show himself; if he do not now help us, we perish.

V. 4. {It may be} This is a phrase taken from men, when they conceal their mind in such things as there is strong hope, they will do. In this place it is not a phrase of doubt and diffidence, but of good hope and confidence, as Josh. 14.12. 1 Sam. 14.6. & 2 Sam. 16.12.

{the Lord thy God} See 1 King. 1.17. He uses this phrase thy God to stir him up the more to call upon the Lord, who was in special his God.

{will hear all the words of Rabshakeh} This being spoken in the future tense concerning words before uttered, implies that God would show that he had heard those words, and that by confounding the devices of so proud an enemy.

{whom the King of Assyria his master hath sent to reproach} To blaspheme and dishonor God’s name.

{the living God} That God who has life of himself, and in himself, and ever so remains; who also has the power of others' life, to continue it or take it away as it pleases him. To put this God in the number and rank of dumb and senseless idols, is to reproach him. So did Rabshakeh, ch. 18.35.

{and will reprove the words which the Lord thy God hath heard} To reprove such words is to show how vain and false they are, by crossing that which they set forth, and by bringing confusion upon the utterers of them.

{wherefore lift up thy prayer} This phrase implies as a raising up of the heart on high to God that is in heaven, so also earnestness and fervency in prayer.

{for the remnant that are left} Heb. found. i.e. Those that remained in Judah who were comparatively, in regard of former times, but a remnant. For first, a great spoil was made of the men of Judah in Ahaz his time, 2 Chron. 28.6. Secondly, Shalmaneser had taken away the ten tribes, ch. 17.3,6. Thirdly, this Sennacherib had destroyed many, ch. 18.13. And it may be the fear of this enemy had forced many to fly into other places.

V. 5. {So the servants of king Hezekiah came to Isaiah} These servants were those venerable persons mentioned v. 2. who were of the king’s court, and in that respect as his household servants. Besides all sorts of subjects are servants to their sovereign. These readily do the king’s message.

V. 6. {And Isaiah said unto them, Thus shall you say to your master} The Lord whose eyes are in every place beholding the evil and the good, well knowing the enemy’s mischievous mind and Hezekiah’s faith, soon revealed his will to his prophet.

{Thus saith the Lord, Be not afraid of the words which thou hast heard} The Lord encourages his humble servant against the proud threats of the enemy.

{with which the servants of the king of Assyria} The word properly signifies young men. See ch. 4.24. The plural number is here used, though Rabshakeh only uttered the words, because many assisted him and consented to his blasphemy, ch. 18.17,18.

{have blasphemed me} By making me no better than an idol, ch. 18.35. God here appropriates the quarrel to himself, the more to strengthen Hezekiah’s faith concerning his just revenge on their proud enemy.

V. 7. {Behold, I will send a blast upon him} Heb. a wind. Here it signifies that which like the blast of a terrible tempest should overthrow his formidable army; or drive it as chaff clean away.

{and he shall hear a rumour} This he did when Tirhakah came, v. 9. and when destruction fell upon his army, v. 35.

{and shall return to his own land} Which he was forced to do upon the loss of his army, v. 36.

{and I will cause him to fall} God wisely and righteously orders the plots of the wicked.

{by the sword in his own land} See v. 37.

V. 8. {So Rabshakeh returned} Without the army, that was left still before Jerusalem. He might return to the king of Assyria to inform him of the Jews' unalterable resolution, and having heard of Tirhakah, to advise with the king, whether it were meet to remove the army or no.

{and found the king of Assyria warring against Libnah} See ch. 8.22.

{for he had heard that he was departed from Lachish} Rabshakeh heard that Sennacherib was departed. Some hold that Sennacherib found the taking of Lachish too difficult a task at that time, and therefore left it; for it was a very strong city, ch. 14.19. Others, that he had taken Lachish: And it is not probable that he would remove his army from city to city before he had done his work. See v. 24. He had two great armies at this time, one before Jerusalem, and another before Libnah.

V. 9. {And when he heard say} i.e. Sennacherib who heard this rumor either from Rabshakeh or some other way.

{of Tirhakah king of Ethiopia} Heb. Cush. The Ethiopians used to raise huge hosts. See 2 Chron. 14.9. therefore this news must needs affright the king of Assyria.

{Behold, he is come out to fight against thee} Whether he went to invade Sennacherib’s own land, or to meet with his army in the field, is not expressed: Either the one or the other was cause enough to draw Sennacherib from his enterprise against Judah.

{he sent} Heb. he turned and sent. He desisted from his enterprise at Libnah, and sent.

{messengers again unto Hezekiah, saying} He was very eager to have Jerusalem, both because it was a large city, well fenced and every way fit to retreat unto upon all occasions in his war, and also to avoid the infamy of raising so great an army as he had brought against it, without doing anything.

V. 10. {Thus shall ye speak to Hezekiah king of Judah, saying} It appears v. 14. that he sent letters; but withal, he might enjoin his messengers to deliver the sum of what he had written by word of mouth, lest Hezekiah should lay the letter aside and refuse to read it; or that both by word and writing he might the more terrify him.

{Let not thy God in whom thou trustest deceive thee, &c.} This in effect was delivered before, ch. 18.29,30. But he might think that what Rabshakeh had spoken to the soldiers on the wall, ch. 18.27. was not reported to the king; or else, that by inculcating the same thing again and again he might the more terrify Hezekiah, 2 Chr. 32.18.

V. 11. {Behold thou hast heard what the Kings of Assyria have done} This also was in effect delivered, ch. 18.33, &c.

{to all lands} This particle all is to be restrained to the nations thereabouts; or be taken of all that he attempted to take; or synecdochically for many.

{by destroying them utterly} Not that he slew all, but dispeopled the countries of their inhabitants, ch. 17.6,24.

{and shalt thou be delivered?} This interrogation imports a strong negation, Gen. 18.17.

V. 12. {Have the gods of the nations delivered them} See ch. 18.33.

{which my fathers} Predecessors; as his father Shalmaneser, ch. 17.3,6. his grandfather Tiglath-Pileser, ch. 15.29. his great-grandfather Pul, ch. 15.19.

{have destroyed} See v. 11.

{as Gozan} See ch. 17.6.

{and Haran} See Gen. 11.31.

{and Rezeph} This is said to be in Mesopotamia.

{and the children of Eden} Some take Eden for the proper name of a man; others for that country wherein the garden of God was, Gen. 2.8. situate in Chaldea, Ezek. 27.23. Thus children are put for inhabitants, as Ezr. 2.21,26. children of Bethlehem, children of Ramah.

{which were in Thelasar} This is taken for a country by some; by others for a fortress by Euphrates.

V. 13. {Where is the King of Hamath, &c.} Of these places Rabshakeh made mention ch. 18.34. Only instead of gods the word King is here used. By these two words it is implied that neither their God nor their king could deliver them.

V. 14. {And Hezekiah received the letter of the hand of the messengers and read it} His faith made him ready to hear and read the worst that his enemy could say or write.

{and Hezekiah went up into the house of the Lord} See v. 1.

{and spread it} He laid the letter wide open, that by the sight of those blasphemies which were in it he might quicken his own spirit and strengthen his faith the more. When men read in letters things grievous to themselves and dishonorable to others, they will open and show them to those others, and say, Behold, see, read what he has written against you.

{before the Lord} Before the altar, which was a representation of God’s presence. So Solomon, 1 King. 8.22,28. Or it might be before the door of the temple, through which he might see the most holy place, where the ark was, the most special evidence of God’s presence, Levit. 1.3. 1 Chron. 16.1. 1 King. 8.64. See ch. 16.14.

V. 15. {And Hezekiah prayed before the Lord} See v. 14. He did not make a dumb show when he spread the letter, but withal made a fervent and effectual prayer unto God.

{and said, O Lord God of Israel} See 1 King. 8.15.

{which dwellest between the Cherubims} The cherubins were placed near the ark, 1 King. 8.7. Where did God use to declare his mind, Numb. 7.89. and thereupon he is said to sit or dwell there, Psal. 80.1. The king to strengthen his faith in a gracious answer, thus sets out God; the rather, because the golden cherubins were the most glorious types under the law, 1 King. 6.23, &c. and they set out the glory of God, as angels do now, Mark 8.38. or as heaven does, Mat. 6.9. See 1 Sam. 4.4. These cherubins did also put the king in mind of the mercy seat, which represented the throne of grace, Heb. 4.16. & 9.5. See 1 Chron. 28.2.

{thou art the God} This he acknowledges in opposition to their making of God an idol. See ch. 18.35.

{even thou alone, of all the Kingdoms of the earth} Though in a peculiar respect he was the Lord God of Israel, yet in his general sovereignty he was the God of all nations. Every kingdom had its own idol; but none of those idols was the true God.

{thou hast made heaven and earth} This effect proves him to be the only true God, Jer. 10.11,12.

V. 16. {Lord, bow down thine ear, and hear} These phrases are applied to God after the manner of man, to make men better conceive how God hears their prayers.

{open, Lord, thine eyes, and see} These phrases are used in the same sense, to assure men that God seeing their misery will pity them.

{and hear the words of Sennacherib} His meaning is, that God would give some evidence that he heard them: for the words of Sennacherib were uttered before.

{which hath sent him} i.e. Rabshakeh, ch. 18.19. They who enjoin others to do evil are accounted the doers of it.

{to reproach the living God} See v. 4.

V. 17. {Of a truth, Lord} This is a phrase whereby a truth, but such a truth as makes nothing against the point in hand, is granted.

{the Kings of Assyria have destroyed the nations and their lands} This the king of Assyria said of himself, v. 11. and Hezekiah denies it not. A truth is to be granted to an enemy.

V. 18. {And have cast} Heb. given. Fire is as a devouring beast. As therefore we are said to give ravenous beasts that which we cast before them, so this phrase is used of such things as are cast into the fire.

{their gods into the fire} Such statues and images as they imagined to be gods.

{for they were no gods} None in deed and truth. This is rendered as a reason why men had such power over them.

{but the work of mens hands} Men and all other creatures are the work of God’s hands: It is therefore strange blindness to account the work of men’s hands to be gods.

{wood and stone} These were the most common materials of which they framed and formed their gods.

{therefore they have destroyed them} This they could not have done, if they had been true gods.

V. 19. {Now therefore, O Lord our God} See 1 King. 8.28. This is spoken in opposition to what he had said of the gods of the nations. q.d. Because you are not as they, but a true God, the only true God, and in special manner a God unto us.

{I beseech thee save thou us out of his hand} From the power of Sennacherib. That special relation of the Lord’s being their God makes him the more earnest and steadfast in desiring and expecting preservation from him.

{that all the Kingdoms of the earth may know} Hezekiah in his prayer had respect to the glory of God’s name as well as to his own preservation. For the power and providence of God being known far and near throughout all kingdoms makes much to his glory.

{that thou art the Lord God, even thou only} This Hezekiah knew and acknowledged before, v. 15. but here he desires that all others might know as much.

V. 20. {Then Isaiah the son of Amoz} See v. 2.

{sent to Hezekiah, saying} So soon as Hezekiah had ended his prayer, God testifies his hearing and accepting it by a speedy gracious return thereof. See Dan. 9.23.

{Thus saith the Lord God of Israel} See 1 King. 12.24. & 8.15.

{That which thou hast prayed unto me against, &c.} This word against shows that Hezekiah prayed not only for his and his people’s preservation, but also for some judgment to fall on the enemies. Imprecations against obstinate enemies may be made.

{I have heard} I have taken such notice thereof as I am resolved to grant it.

V. 21. {This is the word that the Lord hath spoken concerning him} This is the warrant the prophet had to declare his message. On such a warrant may Christ’s ministers be emboldened and encouraged.

{the Virgin} This title is given to the state of the Jews in sundry peculiar respects: 1. In relation to their king, and the government under which it was. It had in that respect remained faithful. 2. In relation to God. At this time she was incorrupt in religion, and as a virgin, not deflowered. 3. In regard of the first constitution thereof. When that state was first settled in Moses his time, and afterwards confirmed in David’s and Solomon’s, it was a virgin; and being as yet not cast off, it was still accounted a virgin. 4. In regard of those many which in the corruptest times remained faithful. 5. Because that state continued still in that land which God the Father thereof gave her, and wherein he settled her. For it is the part of a virgin to abide in her father’s house. 6. Because she was fair, beautiful, and comely, as a virgin uses to be, in regard of the temple, divine ordinances, and other excellencies conferred upon her. 7. This resemblance may also have respect to her present weak condition. For a virgin in regard of her sex and youth, uses to be weak. True it is that Israel after she fell to idolatry is called Virgin, Amos 5.2. and Judah also, Jer. 18.13. & 31.21. But this was in relation to their former times, before they were idolaters; and also in relation to their duty, what they should have been. It is also true that Judah after her destruction, Jer. 14.17. Lam. 1.15. is called Virgin; but it is to aggravate the judgment inflicted on her: She who should have remained safely and delicately in her father’s house, was pulled out and sorely oppressed. Yea further it is true, that Zidon, Isa. 23.12. Babylon, Isa. 47.1. Egypt, Jer. 46.11. and other heathenish nations are styled Virgins; but that is in regard of their temporal estate, they were outwardly glorious and unconquered; or else in regard of their priding and setting forth themselves as virgins, Isa. 62.5. This hinders not but that God’s people may in other respects be thus resembled, Jer. 31.4.

{the daughter of Zion} That which was called Virgin is also called daughter, because that people was as a daughter brought forth and brought up, nourished and cherished, in Zion and Jerusalem.

{hath despised thee} The proud king of Assyria despised, derided and scorned the Jews: Therefore the more to manifest the Jews' contempt of the proud king, it is here said that that Virgin and Daughter despised him. Thus these two metaphors may have relation to the present weak estate of the Jews.

{and laughed thee to scorn} Laughter is an external sign of scorn.

{the daughter of Jerusalem hath shaken her head at thee} Shaking of the head is another sign and gesture of contempt and scorn. There is an elegancy in doubling those phrases, daughter of Zion, daughter of Jerusalem; and there is also great emphasis in multiplying the phrases and signs of derision and scorn. These are further amplified by the apostasy, wherein the virgin and daughter, though female, and in that respect weak, does in a manner dare the proud king to his face; but all this is upon confidence in God’s succor afforded to the Jews: and of the vain attempts of the king of Assyria. And it is observable that it is God himself who thus sets forth his people outfacing their enemy.

V. 22. {Whom hast thou reproached and blasphemed?} See v. 3,4. All manner of blasphemy is a reproaching of God. His blasphemy and reproach was his making the Lord to be like the gods of the nations, and able to do no more than they, ch. 18.35.

{and against whom hast thou exalted thy voice} ch. 18.28.

{and lift up thine eyes on high} Both this and the former are gestures of insolent arrogancy. This reproof is set down interrogatively, to make him and others judges of that folly, and to convince them the more thereof.

{even against the holy One of Israel} This answer to the former question does to the life set forth their folly; and that by a description of him whom they blasphemed: He was the Lord God, who is holy in regard of his essential property: the holy One, by an excellency and property; none like him therein: the holy One of Israel, in that he dedicated and consecrated himself to be in a special manner Israel’s God. See Psal. 71.22. Isai. 1.4. Ezek. 39.7.

V. 23. {By thy messengers} Heb. by the hand of thy messengers. i.e. Those mentioned ch. 18.17.

{thou hast reproached the Lord} See v. 3,4,16,22.

{and hast said} Though the words following were not in so many syllables uttered, either in Sennacherib’s letter, or by his messengers, yet the sense was thus. Or, though these words are not expressed in the story, yet they might be uttered, or written in the letter.

{With the multitude of my chariots I am come up to the height of the mountains} The proud and arrogant speech of that enemy is expressed in elegant and pertinent comparisons. By coming with the multitude of his chariots is meant a conquering and triumphing manner of showing himself: By mountains are meant cities of Judah; by the height of them, the midst of them, or the chief places or strongest forts and towers in them.

{to the sides of Lebanon} He resembles Jerusalem to Lebanon, which was goodly and fair to behold.

{and will cut down the tall cedar-trees thereof} Heb. the tallness, &c. This Hebraism carries emphasis, and implies very high and tall cedars.

{and the choice fir-trees thereof} Lebanon was full of cedars and fir trees. See 1 King. 5.6,8. By these are set out the king, nobles, and other eminent persons of Judah.

{and I will enter into the lodgings of his borders} i.e. His frontier towns where soldiers lodge.

{and into the forest of his Carmel} Or, the forrest and his fruitful field. Of Carmel see 1 King. 18.19. By these titles are meant the fields, vineyards, orchards, gardens, and other like places in Judea and Jerusalem. Some take these words literally. q.d. Though Lebanon be a high mountain, so as it is thought impossible to come up with an army to the top of it, and though Carmel be another mountain far remote from the same, yet I can pass over the one and the other, and cut down all the cedars and fir trees of Lebanon, and pass through all the frontier towns of Judah. Whether we take it metaphorically or properly, it sets out the proud spirit of Sennacherib, who accounted nothing unpassable or impregnable to him.

V. 24. {I have digged and drunk strange waters} Waters in places where none were before, as Numb. 21.18. He means hereby, that though there were no rivers, nor springs, nor ponds, nor any other places for water, whither he should come, yet he could provide water enough for himself and his whole army; could either dig up springs of water, or cause strangers to bring water enough to him.

{and with the sole of my feet have I dried up all the rivers of besieged places} Or, fenced places. i.e. With the treading of his numerous army he stopped all the streams that ran into the places that stood out against him. A very proud brag, both of providing for himself, though his enemies did what they could to distress him and bring him to want water or food, as appears v. 23. and also of annoying his enemies, and bringing them to distress and want, notwithstanding the great pains they took to provide for themselves, as in this verse. Herein he derides Hezekiah’s care and diligence both in stopping the water of the fountains, and the river that ran through the midst of the country, and also in bringing water into the city, 2 Chr. 32.3,4,30.

V. 25. {Hast thou not heard long ago, how I have done it, and of ancient times that I have formed it? Now have I brought it to pass that thou shouldst be to lay waste fenced Cities into ruinous heaps} Or, Hast thou not heard how I have made it long ago, and formed it of ancient times? Should I now bring it to be laid waste, and fenced cities to be ruinous heaps?

{Hast thou not heard} The prophet changes the person, and brings in God answering the proud brags of Sennacherib, who tells him he had no cause to boast of his victories.

{how I have done it} God professes that he did that which Sennacherib arrogated to himself. See Isa. 10.5,7,13,15.

{and of ancient times that I have formed it?} God here also shows, that he of old purposed and determined that to be done which Sennacherib did.

{now have I brought it to pass} My counsel is now put in execution.

{that thou shouldst be} This God speaks to Sennacherib, who should be his scourge and sword.

{to lay waste fenced cities} To vanquish and overthrow strong and well prepared cities, forts and castles.

{into ruinous heaps} Being battered down even to the ground. The other reading that is in the margin of our Bibles implies thus much, that God had aforetime of old chose the Jews to be a nation peculiar to himself, and settled them in that land wherein they were; and thereupon Sennacherib might well think that God would not give them over into his hand to be utterly spoiled and ruined. And where he says, Hast thou not heard, his meaning is, that it was so well known throughout all ages and in all places as it could not but come to the hearing of Sennacherib.

V. 26. {Therefore their inhabitants were of small power} Heb. short of hand. By a man’s hand his power is most manifested: and he is said to be short of hand who cannot reach that which he puts out his hand unto. This has relation to that which is noted v. 25. of God’s giving those over to Sennacherib whom he destroyed. See Isa. 50.2.

{they were dismayed and confounded} They who are of short hand, i.e. They who cannot maintain themselves against an enemy, cannot be but much dismayed and thereupon with shame much confounded.

{they were as the grass of the field} Which uses soon to be cut down with the scythe, or to be eaten up with beasts, Psal. 90. Isa. 40.6.

{and as the green herb} Green herbs in the garden, if they be not plucked up will soon wither.

{as the grass on the house-tops} Which having no depth of earth cannot long continue, Ps. 129.6.

{and as corn blasted before it be grown up} Such corn never comes to maturity, but withers away. All these are fit comparisons to set out the impotency and instability of those who are left of God: they cannot long continue.

V. 27. {But I know thy abode} Or, sitting. What you plot and contrive by yourself or with others, Ps. 139.2,3.

{and thy going out, and thy coming in} What you do attempt and practice within doors and without, Psal. 121.8. Deut. 28.6,19.

{and thy rage against me} Hereby his blasphemy against God may be intended, but especially his furious attempts against God’s people. See Act. 9.4.

V. 28. {Because thy rage against me and thy tumult} Your preparing arms, men, horses, and other things fit for war, your marching up and down with them, your assaults and your threatenings.

{is come up into my ears} Is known to me. This phrase is attributed to God after the manner of men. They hear such things as come to their ears, and what they hear they know and take notice of.

{therefore I will put my hook into thy nose} I will deal with you as men use to do with bears, bulls, and other wild beasts, or with great fishes, into whose nose or mouth if an hook be put, they may be drawn or led up and down whither a man pleases.

{and my bridle in thy lips} This has relation to men’s dealing with horses, especially with sturdy steeds: By a bridle they turn them whither they list, Jam. 3.3. Psal. 32.9.

{and I will turn thee back by the way by which thou camest} i.e. To your own country. See this accomplished v. 36.

V. 29. {And this shall be a sign unto thee} The prophet here in the name of the Lord turns his speech from the enemy to Hezekiah and his people; and to strengthen their faith the more in that deliverance which is here promised, he gives them the sign following.

{Ye shall eat this year} This was the year of rest, wherein they sowed no corn at all. See Lev. 25.4,5.

{such things as grow of themselves} That crop which arises from the shedding of the last harvest, and grows up of itself without any plowing or sowing the ground by man. Though the enemy came that year into the land, and so might have been an occasion of spoiling the Jews of all that increase which the earth of itself brought forth, yet through God’s providence they did partake even of that fruit of the earth, and lived thereon.

{and in the second year} i.e. The year after that year of rest.

{that which springeth of the same} In this second year the enemy was in their land, and so annoyed them as in seedtime they could not sow their ground; yet the Lord so blessed their land as of itself it brought forth an harvest even this year also. Herein especially lies the miracle, that the enemy coming upon them in their year of rest, and keeping them from sowing their land the year following, the ground should yield of itself sufficient food two years together.

{and in the third year sow ye, and reap} Here is both an exhortation and a promise; an exhortation to use their accustomed means for obtaining a good crop, sow ye; a promise that they should partake of the benefit of their pains, and reap.

{and plant vineyards} He encourages them not only to use means for that which was most necessary, as corn, but also for that which was for their delight, as vines, and the wine that came from thence.

{and eat the fruits thereof} This also is a promise: and it shows that they should not only have store of provision in their barns and vessels, but should also themselves eat and drink thereof for their nourishment and refreshing.

V. 30. {And the remnant that is escaped of the house of Judah} Heb. The escaping of the house of Judah that remaineth. See v. 4.

{shall yet again take root downward, and bear fruit upward} This similitude is taken from plants, whose roots first grow downward and gather sap from the earth, and are made steady, before they shoot branches upward. Thus by God’s blessing his people were established in their land, and had means of thriving, as they had done in former times, though the enemy had much unsettled them, and hindered them in their callings. Therefore it is promised they should add root; or again took root. See Isa.27.6.

V. 31. {For out of Jerusalem shall go forth a remnant} This has relation to the present condition of the Jews, who were now besieged and shut up in Jerusalem. The promise is, that they should freely, without fear, go out of the city, and go abroad whither they pleased: For the enemy should raise his siege, and be forced away. This may typically be applied to the gospel, which first went out of Jerusalem, Isa.2.3.

{and they that escape} Heb. the escaping. This implies the same with remnant. Many had perished by the enemy, but some escaped through God’s providence; and of these he speaks.

{out of mount Zion} This is added either for elegancy’s sake, being in effect the same that was implied by this phrase, out of Jerusalem; or because Zion was a city situated within the walls of Jerusalem; so as they that remained in the one, or the other, should have the same liberty.

{the zeal of the Lord of hosts} The fervent love of God to his people, and his fiery indignation against his enemies, but especially his earnest respect to his own glory, are here comprised under this word zeal.

{shall do this} This shall be done by the Lord himself upon the forenamed reasons, and not by man, nor for anything in man.

V. 32. {Therefore thus saith the Lord concerning the King of Assyria} Here is added as the reason of the former promise, the removing of that which might otherwise have hindered it.

{He shall not come into this City} The enemy was now going against the king of Ethiopia, v.9. and thought to have returned and taken Jerusalem; but here is showed how far he should be from accomplishing that his purpose.

{nor shoot an arrow there} He should be so far from entering the city as he should not come so near as to shoot an arrow into it. This is especially to be taken of his intended return with that army that marched with him against the Ethiopians.

{nor come before it with shield} By a synecdoche this one weapon is put for all warlike preparations both defensive and offensive.

{nor cast a bank against it} Nor raise any batteries. See 2 Sam.20.15.

V. 33. {By the way that he came, by the same shall he return} He came out of his country with great pomp, but returned with much loss and great shame, v.36. See v.28.

{and shall not come into this City} See v.32.

{saith the Lord} This is added to strengthen Hezekiah’s faith.

V. 34. {For I will defend this City to save it} What God undertakes shall assuredly be performed. Mortal men thought to destroy Jerusalem, but the mighty Lord undertook to preserve it.

{for mine own sake} To evidence my power, providence, mercy, goodness and care over my church, that my name may be acknowledged, feared and praised. See Isa.48.9,11. Ezek.36.22.

{and for my servant Davids sake} See ch.20.6. 1 King.11.12.

V. 35. {And it came to pass that night} Isa.37.36. There are two opinions concerning the time when the destruction following fell out. One is, that it was the night after this king of Assyria returned from the Ethiopians, and came again towards Jerusalem: The other, that it was the very night after this prophecy was made, wherein the enemies were fitting themselves to assault Jerusalem: for they had not yet assaulted it, v.32.

{that the Angel of the Lord} Such an angel as destroyed the Israelites 1 Sam.24.16. God is here pleased to use an angel, that the judgment might more evidently appear to be of that Lord whom this proud enemy had before vilified, v.10. ch.18.35.

{went out} From the Lord.

{and smote} Utterly destroyed, and slew: Some think, by a plague; others, by fire; others, by an earthquake. Whatsoever the particular means were, surely the destruction was extraordinary. See the last note on this verse.

{in the camp of the Assyrians} Either that which Rabshakeh brought, ch.18.17. or that which returned from the Ethiopians, before they had done anything against Jerusalem, v.32.

{an hundred fourscore and five thousand} The number of soldiers slain imports that this army was a very great one. Indeed we read of greater 2 Chron.14.9. But it may be that all this army was not destroyed. This is certain, that all the mighty men of valor and the leaders and captains were cut off, 2 Chron.32.21. and without these what could the common soldiers do?

{and when they arose} Such as were spared. This must be taken of the meaner sort who carried the news to Sennacherib.

{early in the morning} It may be to receive order from their commanders what to do about assaulting Jerusalem.

{behold, they were all} The universal particle may be taken of the greater part, or of the better part, namely the commanders and officers. They were such as were accounted in a manner all.

{dead corpses} They were destroyed. But this word corpses implies they were not consumed with fire, nor swallowed up with an earthquake.

V. 36. {So Sennacherib King of Assyria departed} With sorrow and shame, 2 Chr.32.21. his proud peacock-feathers were now pulled off from him. Thus God abases the proud.

{and went and returned} Here was verified the prophecy v.33.

{and dwelt at Nineveh} The head-city of Assyria. See Gen.10.11,12. This implies that he had no great mind to renew his wars.

V. 37. {And it came to pass, as he was worshipping} Howsoever this were an idolatrous act, yet the heathen accounting this kind of worshiping piety, it much aggravates the parricide of his sons, that were not any whit restrained thereby from slaying him.

{in the house of Nisroch his god} This phrase his god implies that this was some special god of Sennacherib: For there was another general god of the Assyrians, which the heathen call Jupiter Belus. Though by the great destruction of his army the Lord had showed himself to be the true God, yet was not he thereby moved to acknowledge him to be so: therefore he caused him and others to see that his false god could not defend him; no not when he was worshiping him.

{that Adrammelech} See ch.17.31.

{and Sharezer} This word signifies a prince of treasure.

{his sons} Even they that came forth of his own bowels, 2 Chr.32.21. These are supposed to be his elder sons, and to be exasperated against their father, because he had manifested that he would settle Esar-haddon his younger son on the throne, or else because he had already settled him thereon.

{smote him with the sword} God’s judgment on this blasphemer was in sundry respects very remarkable: 1. That he should see his great and well prepared army so suddenly destroyed. 2. That he should be forced to fly with shame into his own country. 3. That himself should be slain, in the temple of his idol, in the act of his idolatry, by his own sons, and that by two of them conspiring together. Let proud men and blasphemers lay this example before their eyes.

{and they escaped into the land of Armenia} Heb. Ararat. See Gen.8.4.

{and Esarhaddon his son reigned in his stead} This man was the last of the Assyrian monarchs. See Ezra 4.2.

CHAPTER 20

V. 1. {IN those days} 2 Chr.32.24. Isa.38.1. This has reference to the history immediately going before; and it implies that anon after God had preserved Hezekiah and his people from the attempts of the king of Assyria, he visited him with the sickness following. For Sennacherib came against Hezekiah in the fourteenth year of his reign, ch.18.13. and in the same year his sickness fell out; which thus appears. He reigned but nine and twenty years, chap.18.2. and he lived after this fifteen years. The enemies coming might be in the beginning of the year, and his sickness in the latter end thereof.

{was Hezekiah sick unto death} His sickness was unto death, in regard both of its kind, see v.7. and also of its strength. Probably the plague had seized on his vital parts, and so was become incurable; as they who have the tokens are in regard of ordinary means; For Hezekiah’s recovery was extraordinary. He was thus visited for his good, 1. to try his faith, 2. to give him occasion of considering his disposition to God-wards; 3. to quicken him up to pray more fervently, 4. to strengthen his faith by more miracles.

{and the Prophet Isaiah the son Amoz came to him} Some take this as a voluntary and friendly visit of the prophet, the rather because Hezekiah was so good a king; but the words following show rather that he was sent of God.

{and said unto him, Thus saith the Lord} See 1 King.12.24.

{Set thine house in order} Heb. Give charge concerning thine house. Make your will, and give order about ruling your family and kingdom after your decease, 2 Sam.17.23. This was the more needful because he then had no son. See v.3. This is a good ground of men’s making their wills, seeing this direction is sent from God himself.

{for thou shalt die and not live} This is not to be taken of God’s absolute determination, but of the nature of the disease, which was such as could not be recovered by any creature. See ch.8.10. Jon.3.4,10.

V. 2. {Then he turned his face to the wall} Either that he might be more free from distracting objects, and so the more fervently call upon God; or because the temple was that way. Now because God’s presence was manifested in the temple, Solomon prayed that God would hear such as made their prayer towards it, 1 King.8.44. and answerably saints used to pray, Dan.6.10.

{and prayed unto the Lord, saying} His prayer was for recovery. It appears therefore that he took the sentence of death, v.1. not to be absolute; for then certainly he would not have prayed against it. And though in the ordinary course of nature his sickness were incurable, yet he believed God was able to cure it. See 2 Sam.12.22.

V. 3. {I beseech thee, O Lord, remember now} This phrase does not imply that God can forget his servants' goodness; but Hezekiah uses it to strengthen his own faith, by calling to mind that God did not forget but remember the same.

{how I have walked before thee in truth} See 1 King.2.4.

{and with a perfect heart} See 1 King.8.61.

{and have done that which is good} As the former branches had respect to his inward disposition and the manner of what he did, so this has respect to his outward acts and the matter of what he did, being according to the rule of righteousness, 1 King.3.9. Psal.14.1. Jer.5.29. This in other places is called right, 1 Sam.12.23. See 1 King.15.5.

{in thy sight} See 1 King.14.8. These things Hezekiah pleads, not as meritorious causes, but only as a condition annexed to the covenant. See 1 King.2.4. So as herein he only pleads God’s truth in keeping covenant. So Exod.32.13. Neh.13.22,31.

{and Hezekiah wept sore} Heb. with a great weeping. Though the approach of death be in itself terrible to nature, yet we are not to think that it was simply fear of death that wrung these tears from Hezekiah, he being so pious a man, and having received so many evidences of God’s favor; but rather the glory of God, and the good of the church. For God had promised to David that his house and kingdom should be established for ever, 2 Sam.7.16. i.e. that one coming by lineal descent from him should generation after generation sit on his throne: But at this time Hezekiah had no son to succeed him: for Manasseh, his eldest son, was born three years after this; which thus appears. Fifteen years after this Hezekiah died v.6. and Manasseh was then but twelve years old, ch.21.1. Now he might think that by want of a son to succeed him in the kingdom God’s promise might seem to fail, and so his honor be impeached. And for God’s church, he might fear there might be many divisions and contentions about the crown, because he had no son by whom the just right might be determined. He might also fear lest idolatry should again creep in after his departure. I will not deny but that some grief might possess him upon so sudden a taking, after so miraculous a deliverance from so potent an enemy.

V. 4. {And it came to pass before Isaiah was gone out into the middle Court} Or, city. If the word be taken for the city, it implies the midst thereof: for the king’s palace was on that side of Jerusalem where the temple was: over against it was Zion, which is oft called the city of David, 1 King.8.1. The space betwixt these two might be called the middle city, or the midst of the city. If it be taken for the middle court, it means the court of the king’s palace mentioned 1 King.7.8. Both may intend one and the same thing, namely God’s speedy return of a gracious answer to Hezekiah’s prayer, as is implied in the words following.

{that the word of the Lord came to him, saying} God declared to Isaiah his purpose of much mercy to Hezekiah. See v.5,6.

V. 5. {Turn again} Hereby God implies that he had another message to send to the king.

{and tell Hezekiah the Captain of my people} It may be Hezekiah had gone forth as general of his army against the enemy. Or captain may be taken for governor and chief commander in time of peace as well as of war.

{Thus saith the Lord the God of David} The Lord is in special manner styled the God of David in regard of his special favor to David manifested by many promises made to him, 2 Sam.7.12, &c. and by many blessings conferred upon him; and also in regard of David’s strong confidence in God, and entire respect to him. Thus also is the Lord styled the God of Abraham, Isaac, and Jacob, Exod.3.6. the God of Elijah, 2 King.2.14. the God of Daniel, Dan.6.26. the God of Shadrach, Meshech, and Abednego, Dan.3.28.

{thy father} Though there were twelve generations betwixt, yet by lineal descent, and that in a direct line, Hezekiah came from David.

{I have heard thy prayer, I have seen thy tears} Of God’s hearing and seeing see ch.19.16. God has this title, O thou that hearest prayer, ascribed to him Psal.65.2. and he is said to have a bottle to put his saints' tears into, Psal.56.8.

{behold I will heal thee on the third day} This implies a miraculous recovery, in that it was so soon. Christ’s cures are proved to be miraculous by this circumstance, Mark 1.31. & 2.12.

{thou shalt go up} An evidence of health and strength, as Mark 2.12.

{unto the house of the Lord} There to give public thanks for your recovery. This sets out the duty of those that are recovered, what they ought to do, and the disposition of Hezekiah, what he would be forward to do.

V. 6. {And I will add unto thy days} The time of man’s life is set out by days by reason of its brevity, Gen.47.9. Now God is said to add, in regard of the nature of Hezekiah’s disease, which would have put a period to his days.

{fifteen years} Hezekiah is the only man we read of who had the set term of his life made known unto him, especially so long before. Indeed God has certainly determined the time of every man’s life, Job 7.1. but he does not use expressly to make it known: for then would man be too secure, and not so watchful against death as he should be. This good king did not render again according to the benefit done unto him; for his heart was lifted up, 2 Chron.32.25.

{and I will deliver thee} God did not only hear his prayer in that particular he desired, but also superadded more mercies. See 1 King.3.13.

{and this city} Places fare the better for their good governors' sake.

{out of the hand of the king of Assyria} Some hence infer that Hezekiah was sick before the destruction of the Assyrian army. But the series of the history imports the contrary. And this phrase does not necessarily intend so much: for this promise might be made in regard of further attempts of the kings of Assyria, which Hezekiah might fear.

{and I will defend this city} Not only from the assaults of the Assyrians, but also from all other dangers. This is an amplification of the mercy promised.

{for mine own sake, and for my servant Davids sake} See chap.19.34.

V. 7. {And Isaiah said, Take a lump of figs} Figs have a mollifying and ripening virtue, and so are a fit remedy for a hard bile. God oft in his extraordinary works uses means as visible evidences of his power; yet the kind of disease here and suddenness of the cure showed that it was a miraculous cure. Christ also oft used means, Mark 7.33. Joh.9.6.

{And they took and laid it on the boil} Boils usually arising from the plague, it may probably be collected that it was a plague-sore.

{and he recovered} Means appointed by God shall be effectual. The promise made v.5. is here accomplished.

V. 8. {And Hezekiah said unto Isaiah} This is to be taken as spoken before he was recovered.

{What shall be the sign that the Lord will heal me} He desires a sign, not as doubting of the truth of God’s promise, but as sensible of the weakness of his own faith. This he did the rather, because the promise was of so difficult a matter, and because it seemed to thwart the former word of God, that he should die, v.1. See Judg.6.17,37. Besides, he did not simply ask a sign, but taking it for granted that God would give him one, he asked what it should be. Thus the virgin Mary, though she believed she should bring forth a son, yet asks How shall this be? Luk.1.34. His father Ahaz was rebuked for refusing to ask a sign, Isa.7.12, &c.

{and that I shall go up into the house of the Lord the third day} He prudently makes use of every branch of the promise, and seeks to have every particular made good unto him.

V. 9. {And Isaiah said, This sign shalt thou have of the Lord} God is ready to grant the desires of his servants that are rightly made, and on good grounds.

{that the Lord will do the thing that he hath spoken} Miracles are to assure us that God’s word shall be accomplished.

{shall the shadow} i.e. The shadow of the gnomon of a sundial.

{go forward ten degrees, or go back ten degrees} It was all one with the Lord to do the one or the other: The prophet therefore refers it to Hezekiah’s choice, lest he should after the first grant desire the other, as Gideon did, Judg.6.39. and also that his faith might be the more strengthened upon his choosing that which he thought the most difficult. Concerning the ten degrees, it is to be supposed that this message was brought to the king at high noon, when the shadow might equally go as many degrees backward as forward.

V. 10. {And Hezekiah answered, It is a light thing for the shadow to go down ten degrees} This is spoken in regard of man’s apprehension, and in comparison to the shadow’s going backward. For it being the proper course of the sun to go forward, the miracle would only have been in the speedy and more than ordinary hastening of the shadow forward; which notwithstanding simply in itself is a very great matter, extraordinary and miraculous. For the sun that causes this shadow is constant in his course, and never runs more swiftly or speedily at one time than at another. But to go backward would have been miraculous in the very thing itself; for the sun never does so of itself; and also in the suddenness of it, which this other intended.

{nay, but let the shadow return backward ten degrees} The choice being referred to Hezekiah, he prudently chooses that which to himself and others appeared the most strange, and did most confirm his faith.

V. 11. {And Isaiah the Prophet cried unto the Lord} i.e. Earnestly prayed. See 1 King.17.20. Warranted means may and must be used for obtaining things promised, 1 King.18.42. Exod.14.15. Ezek.36.37.

{and he brought the shadow} This God did by causing the sun to run backward. They certainly are deceived who imagine the miracle was only in the shadow, as if the sun had gone his course, but the shadow had gone backwards, otherwise than the sun did. In Isa.38.8. it is expressly said, the sun returned ten degrees. Besides it is said 2 Chron.32.31. that the ambassadors of the Princes of Babylon came to him to enquire of the wonder that was done. How could they in Babylon see the shadow on a dial in Jerusalem go backward contrary to the course of the sun? but they might easily observe the running back of the sun.

{ten degrees backward} i.e. from twelve at noon to seven in the morning. In this distance there being five hours, they make ten degrees of half-hours.

{by which it had gone down in the dial of Ahaz} Heb. degrees. Ahaz had made a fair, lasting dial, which was common for all of all sorts to look upon. By this the course of the sun was openly and distinctly discerned. Questionless the shadow went backward in all sundials. But this is here mentioned because it was a great dial, and stood in a place whither many of all sorts resorted, and which the king himself also out of the window of his bedchamber might easily discern.

V. 12. {At that time Berodachbaladan} He is also called Merodach, Isa.39.1. which is supposed to be a name common to the kings of Babylon, as Pharaoh to the kings of Egypt, Jer.50.2. See 1 King.2.39. Evil-Merodach, ch.25.27. had his name thence.

{the son of Baladan} This shows the reason why he was called Berodach-Baladan, even for descent sake, because his father was called Baladan; so as this was his surname: And it implies that he came from his father by natural descent.

{king of Babylon} This has relation especially to Berodach-Baladan, who is taken to be the first that raised the Babylonian monarchy upon the ruin of the Assyrians. He is thought to have been a viceroy or deputy in Babylon under the king of Assyria, and that he took advantage from the destruction of the army, ch.19.35. and from the murder of Sennacherib, ch.19.37. and from the youth of Esar-haddon, to usurp the kingdom.

{sent letters} By the hand of ambassadors, 2 Chron.32.31.

{and a present unto Hezekiah} Kings were wont to send presents with their ambassadors, whom they sent to other kings, 1 Kings 4.21. especially when they sent in a fair and friendly way.

{for he had heard that Hezekiah had been sick} This was one reason of sending his ambassadors and presents unto Hezekiah, namely to congratulate his victory and recovery, as 2 Sam.8.10. & 10.20. Another was, to inquire of the wonder about the sun’s going backward, 2 Chr.32.31. For questionless all the world, especially astronomers, astrologers, and others, that took notice of the course of the heavens, could not but observe such a remarkable alteration. True it is that many in all places of the world might observe it, and yet not know the ground and reason thereof: But it is probable that they in Babylon had heard that the Lord of heaven and earth had caused that alteration, and that upon Hezekiah’s recovery; therefore Berodach-Baladan sends both to congratulate the king’s recovery, and also to be more fully instructed in the cause of the sun’s going backward; and it may be withal to ingratiate himself into the favor of Hezekiah, that he might have assistance from him in case of need against the king of Assyria, whom he knew to be Hezekiah’s mortal enemy.

V. 13. {And Hezekiah hearkened unto them} He gratefully accepted their kind visit, informed them in the ground of the miracle, and entered into league with them according to their desire: Isa.39.2. it is, And Hezekiah was glad of them.

{and shewed them the house of his precious things} Or, spicery. Spices of old were counted very precious commodities, 1 King.10.2,10,15,25. Kings therefore used to lay them up in their treasuries.

{the silver and the gold, and the spices, and the precious ointment} Ointments also were precious commodities, and of much use in those times.

{and all the house of his armour} Or, Jewels. Heb. vessels. Kings of the Jews used to have houses full of armor: See Isa.22.8. Cant.4.4. All kings also in all ages have had their treasures of jewels, 2 Chron.32.27. Under the word vessels may be comprised silver or golden plate, or costly cabinets to hold jewels and other treasures.

{and all that was found in his treasures} Such as belonged to himself.

{there was nothing in his house} In his royal palace.

{nor in all his dominion} In other houses that belonged to him in any part of his kingdom. Some extend this general phrase to the temple, as if he had brought these ambassadors thither and showed them all the treasures thereof. But it is not probable that so pious a king would so far exceed the bounds of piety, and so apparently transgress the law as to bring heathen into the house of God, especially into those parts where the treasures lay.

{that Hezekiah shewed them not} It is apparent that he was too much puffed up with God’s blessings, as the great deliverance he had from the king of Assyria, his recovery from a mortal disease, the great miracle wrought thereupon, with the costly and precious presents that all the nations round about brought him by reason of these blessings of God bestowed on him, 2 Chron.32.23; For certainly it was one special means of his great treasures, that he was magnified in the sight of all nations, and had many gifts brought unto him. It is said his heart was lifted up, 2 Chron.32.25. and in this pride of heart he showed to the ambassadors all his treasures.

V. 14. {Then came Isaiah the Prophet unto king Hezekiah, and said unto him} The Lord was not willing that festering corruption of pride should continue, and puff him up more and more, and therefore sends Isaiah to prick that bladder, and to make him more humble-minded.

{What said these men? and from whence came they unto thee?} These interrogations are propounded, not so much for information, as for the more evident conviction of his folly.

{And Hezekiah said, They are come from a far country} This he says to amplify the great honor that was done him, in that not only the neighboring nations, but also such as were far off, congratulated his welfare, and sought friendship with him.

{even from Babylon} This shows that Babylon was a country far remote from Jerusalem. It is said to be betwixt six and seven hundred miles from it. So far the Jews were carried captive from their own country.

V. 15. {And he said, what have they seen in thine house?} By this third question the prophet brings the king more thoroughly to discern his egregious folly.

{And Hezekiah answered, All the things that are in my house have they seen, &c.} See v.13. Hezekiah deals fairly with the prophet, not mincing the matter, but making known the whole truth.

V. 16. {And Isaiah said unto Hezekiah, Hear the word of the Lord} This is premised to make him the better mark the message.

V. 17. {Behold, the days come} This phrase implies a time future, but yet such a time as should assuredly fall out.

{that all that is in thine house} Which you yourself have laid up.

{and that which thy fathers have laid up in store to this day} Kings did use to leave treasures to their children, and that generation after generation.

{shall be carried into Babylon} This began to be accomplished in his son’s time, 2 Chron.33.11. but was further accomplished in Jehojachin’s and Zedekiah’s time, ch.24.13. & 25.13. Jer.27.22.

{nothing shall be left} This was accomplished to the full at Zedekiah’s captivity, 2 Chron.36.18. Jer.38.19, &c.

{saith the Lord} This has the same force that the usual preface of prophets has, Thus saith the Lord, 1 King.12.24.

V. 18. {And of thy sons that shall issue from thee, which thou shalt beget} Either immediately, as Manasseh and his brethren, 2 Chr.33.11. Or successively, as Jehojachin, and other sons of Josiah, ch.24.12.

{shall they take away} Captives into another country.

{and they shall be Eunuchs} See 1 Kings 22.9.

{in the palace of the King of Babylon} See Dan.1.3.

V. 19. {Then said Hezekiah unto Isaiah} The good king was so touched at the hearing of that heavy but just judgment, as he was deeply humbled, and returned a meek answer.

{Good is the word of the Lord which thou hast spoken} By good he here means just and equal. He acknowledges that it was no other than what he and his people had deserved.

{And he said, Is it not good, if peace and truth be} Or, shall there not be peace and truth? Here good implies as much as merciful; so as he acknowledges God’s justice mixed with mercy. This interrogation, Is it not good? is a steadfast acknowledgment of God’s mercy to him. Under peace he comprises all manner of prosperity; Under truth, sound and sincere religion. And his manner of inferring peace and truth thus, If peace and truth be, shows that God’s mercy was manifested in the mixture of both those together.

{in my days} While I live. This is added not simply as a desire of peace and truth only in his time, but in relation to the threatening applied to his son’s time; so as he acknowledges forbearance of judgment in his time, who had deserved it, a great mercy.

V. 20. {And the rest of the acts of Hezekiah} See 1 King.15.23. Many other acts of Hezekiah, especially concerning his reformation of religion, are registered 2 Chron.29, & 30, & 31. And no question but many more were recorded of him in their civil chronicles.

{and all his might} See 1 King.15.23. Great might was showed against the Philistines, ch.18.8. and likewise other countries, which distinctly was set down in their civil chronicles.

{and how he made a pool, and a conduit} Of these see ch.18.17. Neh.3.14. 2 Chr.32.4,30.

{and brought water into the City} This he did both for the benefit of the people in the city, and also to withdraw water from the enemy, 2 Chr.32.3,4,30. He might well do both those by bringing water in pipes underground.

{are they not written, &c.} See 1 King.14.29.

V. 21. {And Hezekiah slept with his fathers} See 1 King.2.10. Of his honorable burial see 2 Chr.32.33.

{and Manasseh his son reigned in his stead} This is one of the most woeful changes that ever was in Judah; Hezekiah being one of the best kings, and Manasseh one of the worst. Such a change is noted 1 Kings 16.30.

CHAPTER 21

V. 1. {Manasseh was twelve years old when he began to reign} 2 Chr.33.1. He was born three years after his father’s great recovery. See ch.20.5.

{and reigned fifty and five years} This was the longest time that ever any judge or king of Judah or Israel ruled. His great grandfather Uzziah reigned two and fifty years; but in many of those years he was shut up and dwelt as a leper in a house apart, 2 Chr.26.3,21. Of these fifty and five years many were passed over in the youth of Manasseh, others in great misery and captivity, others in a time of repentance; all which being taken away there will not be so many left for the time of his wickedness as many imagine. Many years, and that with a crown on one’s head, is no sure evidence of God’s favor.

{in Jerusalem} In the beginning and in the end, and in many years of the middle of his reign he was in Jerusalem; but in some part thereof he was a prisoner in Babylon.

{and his mothers name was Hephzibah} See 1 King.15.10. Hephzibah was that title whereby God testified his delight in his church, Isa.62.4. Some from this very name gather that her parents, who gave it, and she herself, were pious persons. And then the impiety of her son is much aggravated, because he degenerated so far from such a father and from such a mother.

V. 2. {And he did that which was evil in the sight of the Lord} See 1 King.14.22. The evil he did is comprised under three heads, I. Idolatry. II. Sorcery, v.6. III. Cruelty, v.6,16.

{after the abomination of the heathen whom the Lord cast, &c.} See 1 King.14.24. If a due and thorough view be taken of the particular abominations which Manasseh did, the truth of this aggravation of his wickedness will most evidently be manifested.

V. 3. {For he built up again} Heb. he returned and built. See ch.13.25. & 2 Chr.33.3.

{the high places} See 1 King.3.4.

{which Hezekiah his father had destroyed} ch.18.4. This is a great aggravation, that a son should set up again that idolatry which his own father had put down.

{and he reared up altars for Baal} Herein he imitated his grandfather Ahaz, 2 Chr.28.2. and impiously supposed him to be wiser than his father Hezekiah. Of Baal see 1 King.16.31,32.

{and made a grove} See 1 King.16.33. Manasseh coming by lineal descent from Athaliah the daughter of Ahab, 2 Chr.22.10. 2 Kings 8.18. was more inclinable to follow his idolatrous kindred on the mother’s side than his pious predecessors on the father’s side.

{and worshipped all the host of heaven, and served them} See ch.17.16. 1 King.16.31.

V. 4. {And he built altars in the house of the Lord} Jer.32.34. Here are two further aggravations. I. He multiplied altars, which was unlawful, Josh.22.19. II. He brought altars of his own invention into the house of the Lord, herein also imitating his idolatrous grandfather, ch.16.19.

{of which the Lord said, In Jerusalem will I put my name} 2 Sam.7.13. Jerusalem is here mentioned, because the temple was in that city. See 1 King.8.13,16,17.

V. 5. {And he built altars for all the host of heaven} See ch.17.16.

{in the two courts of the house of the Lord} See 1 King.6.36. One of these courts was that where the altar of the Lord was set, and where the priests and Levites executed their ordinary functions: Manasseh placing his altars here showed that he equalized them to God’s altar. The other was the court of the Israelites where the people met together to worship God: And there he set altars, that he might draw all the people to worship his idols.

V. 6. {And he made his son pass through the fire} See ch.16.3. It seems he continued long in his idolatry. For he could not have a son in the beginning of his reign, being but twelve years old, v.1. And it is probable that his son was grown to some years before he made him thus pass through the fire. In 2 Chr.33.6. it is said that he caused his children to pass thorow the fire; which aggravates his idolatry, in that he exercised that inhumane cruelty upon more sons than one.

{and observed times} The Hebrew word properly signifies to overcloud, Gen.4.19. and is frequently applied to such as overcloud or overshadow what they do, as jugglers use to do; and to such as observe the clouds, planets, stars, flying of fowls, and other like things, and thereby judge of matters present or future. Such are called soothsayers, Isa.2.6. Mic.5.12. enchanters, Jer.27.9. sorcerers, Isa.57.3. and observers of times here, and 2 Chr.33.6. Under this title they are all forbidden, Lev.19.26. Deut.18.10,14. They were counted observers of times who by the stars pretended to foretell future contingents, or by the flying of birds judging things at such and such times to be fit or unfit to be done, or on other signs or occasions days to be lucky or unlucky. Sometimes they would judge by the birds singing as well as flying, and sometimes by looking into the entrails of beasts.

{and used enchantments} See ch.17.17.

{and dealt with} Heb. made. By the devil’s subtle yielding to them they made evil spirits familiar with them.

{familiar spirits} The word אוב Ob signifies a bottle, Job 32.19. and they who use evil spirits oft swell in the belly as a bottle, and the spirit seems to speak out of their belly with a low hollow voice. Such a one is called in Greek ἐγγαστρίμυθος, one that has a spirit speaking in the belly, Isa.8.19. and 29.4. By such answers were oftentimes given to questions and cases propounded. And this idolatrous king would always have some possessed with such spirits to resolve his doubts; And their answers he reputed oracles. Such were by the law to be stoned, Lev.20.27. The law also forbade to deal with such, Lev.19.31. Deut.18.11. and they who dealt with such are threatened to be cut off, Lev.20.6. This was Saul’s sin, 1 Sam.28.7. for which he died, 1 Chr.10.13.

{and wizards} ידאנים Id-onim signifies such as are thought to know much, called in Greek γνῶσται. Our English word wizards imports such as would thought to be wise and full of knowledge. They undertake to know all things, even secret and future. We also call them cunning men. They are in all the forenamed places joined with such as deal with familiar spirits.

{he wrought much wickedness in the sight of the Lord} See 1 Kings 14.22.

{to provoke him to anger} See 1 Kings 14.9.

V. 7. {And he set a graven image of the grove which he had made} Appertaining to that grove v.3. Some conceive that on this image the grove was curiously carved or engraven or cast; so as he would have a memorial and representation of his idolatrous grove on the idol thereof, though it were removed from the grove.

{in the house of which the Lord said to David and to Solomon his son} The high account which God would put upon the temple is amplified by the charge he gives about it, first to David, then to Solomon, 2 Sam.7.10. 1 Kings 9.3. See ch.23.27.

{In this house and in Jerusalem} Jerusalem was a holy city, Neh.11.1,18. Isa.52.1. Dan.9.24. Mat.4.5. and 27.53. and the temple a holy place, 1 King.8.8. Ezr.9.8. Act.9.13. Heb.9.12. therefore they are both joined together, to aggravate Manasseh’s wickedness.

{which I have chosen out of all the tribes of Israel} See 1 Kings 8.44.

{will I put my name for ever} See 1 King.8.13,29.

V. 8. {Neither will I make the feet of Israel move any more out of the land} I will not suffer them to be carried away captives to another land, as ch.17.6.

{which I gave their fathers} See 1 King.8.34.

{only if they will observe to do} This being the condition of the promise, their observation thereof gave them assurance of God’s performing his part: But their failing therein made the promise void.

{according to all that I have commanded them} Hereby is meant especially the moral law, Exod.20.3.

{and according to all the law that my servant Moses commanded them} This phrase points at the ceremonial and judicial law, Exo.21.1, &c. There are three words 2 Chr.33.8. whereby those three kinds of laws are distinguished; I. laws, set out in the two tables, Exod.34.38. II. statutes, for governing the state, Exod.21.18. III. ordinances, concerning the worship of God, Lev.1.1, &c. Of this style servant of the Lord see 1 Kings 3.6.

V. 9. {But they hearkened not} People settled in idolatry regard no admonitions.

{and Manasseh seduced them} By example and encouragement, v.11.

{to do more evil then did the nations} They set up more idols, and sinned against more light and more means. See Jer.2.10,11.

{whom the Lord destroyed before the children of Israel} See v.2.

V. 10. {And the Lord spake by his servants} Heb. by the hand of his servants. See 1 Kings 8.53.

{the Prophets, saying} God afforded prophets to Judah and Israel in their worst times, to draw them from their impieties.

{Because Manasseh King of Judah hath done these abominations} By abominations are meant abominable things which the Lord abhorred. The abstract adds much emphasis.

{and hath done wickedly above all that the Amorites did} See v.9. Under Amorites all the heathen were comprised, Gen.15.16.

{which were before him} Which lived in the land before the Jews possessed it.

{and hath made Judah also to sin with his idols} Heb. dungy gods. See 1 King.15.12.

V. 12. {Therefore thus saith the Lord God of Israel} God threatens judgment, before he inflicts it, to draw men to repentance.

{Behold, I am bringing such evil} This phrase implies a near approach of judgment.

{upon Jerusalem and Judah} Upon city and country. See ch.23.27.

{that whosoever heareth of it} Whether he be hardhearted or softhearted, great or mean, prince or people.

{both his ears shall tingle} He shall have as it were a ringing sound in his ears affrighting and astonishing him. Jer.19.3.

V. 13. {And I will stretch over Jerusalem} This metaphor is taken from such as intending to dig up ground, measure out how much they intend to dig up.

{the line of Samaria, and the plummet of the house of Ahab} The measure and weight of their judgments, i.e. the like judgments. Workmen use by rule, measure and weight to make up and break down their works, Isa.34.11. Amos 7.7,8. By the line of Samaria is meant the utter desolation thereof, ch.17.6. and by the plummet of the house of Ahab the utter destruction thereof, ch.10.11. See Mic.6.16.

{and I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down} Heb. he wipeth and turneth it upon the face thereof. The state of Jerusalem is resembled to a dish; the inhabitants thereof to the filth thereon. Now as maids use to wash and wipe clean away the filth on the dish, so should the inhabitants of Jerusalem be clean taken away, and the state of the Jews utterly overthrown and turned upside down.

V. 14. {And I will forsake the remnant} See ch.19.4.

{of mine inheritance} See 1 King.8.51. The Jews were a people whom God chose, protected, provided for and delighted in, as men in their inheritance. This is added to show that no outward privileges could exempt them from judgment.

{and deliver them into the hand of their enemies} When God once forsakes a people, they soon fall into their enemies' power. For God does not only withhold his protection, but also stirs up enemies to be the executioners of his justice.

{and they shall become a prey and a spoil} This is the advantage that enemies quickly take of such as fall into their hands.

{to all their enemies} When one creditor has cast a debtor into prison, all other the creditors will quickly bring their actions against him; so all sorts of enemies.

V. 15. {Because they have done that which is evil, &c.} See 1 Kings 11.6.

{and have provoked me to anger} See 1 King.4.9.

{since the day their fathers came forth out of Egypt} See 1 Kings 8.9,16. The prophet Ezekiel ch.20. distinctly shows how the people of Israel from their first coming out of Egypt, generation after generation, did provoke the Lord.

{even unto this day} See 1 King.9.13. and 12.19.

V. 16. {Moreover Manasseh shed innocent blood very much} Of such as were no malefactors, but upright and righteous. It is thought he caused the prophet Isaiah to be sawn asunder.

{till he had filled Jerusalem from one end to another} Heb. from mouth to mouth. By mouth he may mean a gate or entrance or corner of the city; and so it imports from one side to another. This is a hyperbolical expression of his unsatiable cruelty; and it implies that not only eminent prophets, who to his face denounced God’s judgments against him, but also all sorts of people who would not conform to his idolatry and wicked courses, were slain by him.

{beside his sin wherewith he made Judah to sin} See v.11. & 1 King.12.30. Besides Manasseh’s seducing his people, v.9. he also compelled them to sin by slaying such as refused. The special sin here intended was idolatry.

{in doing that which was evil in the sight of the Lord} See v.15. By his example he drew his people to sin.

V. 17. {Now the rest of the acts of Manasseh, and all that he did} Both evil and good, 2 Chr.33.3,12, &c.

{and his sin that he sinned} Sin may well be taken more largely here than v.16. and by synecdoche comprise under it not only idolatry, but also oppression, murder, sorcery, sacrilege.

{are they not written, &c.} See ch.20.20.

V. 18. {And Manasseh slept with his fathers} 2 Chron.33.20. See 1 King.2.16.

{and was buried in the garden of his own house} It is probable he had built a sepulcher for himself in this garden while he lived. Whether he did this upon a mean account of himself, judging himself unworthy to lie among other kings, or whether the people would not suffer him to be buried among them, is not expressed: I leave it as uncertain.

{in the garden of Uzzah} Uzzah might be a former owner of it, and thereupon the garden still carry his name. Some conceive that under this name Uzzah king Uzziah is meant, and that the field where he was buried, 2 Chr.26.23. was made a garden, and that this is the garden here intended.

{and Amon his son reigned in his stead} We read how Amon imitated his father’s sins, but not that he repented as his father did.

V. 19. {Amon was twenty and two years old when he began to reign} So as he was born in the forty-fifth of his father’s age, which is supposed to be after his repentance.

{and he reigned two years in Jerusalem} God saw it high time to cut off so wicked a king within a year or two.

{and his mothers name was Meshullemeth the daughter of Haruz} See 1 King.15.10.

{of Jotbah} Or, Jotbath. A town of Judah. It was of old one of the stations where the children of Israel rested in the wilderness, Deut.10.7. It is called Jotbathah, Numb.33.34. This place shows this woman was no alien, but an Israelitess.

V. 20. {And he did that which was evil in the sight of the Lord} See 1 King.11.6.

{as his father Manasseh did} In the former part of his reign, before his repentance.

V. 21. {And he walked in all the way that his father walked in} In idolatry, oppression, murder, sorcery, sacrilege, and the like. See v.3,4, &c.

{and served the idols that his father served, and worshipped them} See ver.3.

V. 22. {And he forsook the Lord God of his fathers} See 1 King.9.9. All idolaters forsake the Lord.

{and walked not in the way of the Lord} See 1 King.11.33.

V. 23. {And the servants of Amon conspired against him} See ch.12.20.

{and slew the King in his own house} It seems they were such servants as attended the king in his house.

V. 24. {And the people of the land slew all them that had conspired against king Amon} Amon’s eldest son being now very young was unable to revenge his father’s death; therefore the people undertake it, and effect it; for it was an especial part of justice.

{and the people of the land made Josiah his son king in his stead} A blessed change, as when Hezekiah succeeded Ahaz, ch.16.20.

V. 25. {Now the rest of the acts, &c.} See v.17.

V. 26. {And he was buried in his sepulchre} This may have reference to Manasseh his father, q.d. in his father’s sepulcher, whereof see v.18. Or it may be Amon had made a sepulcher for himself, as his father Manasseh had done.

{in the garden of Uzzah} See v.18. So as this garden now became a place of burial for kings.

{and Josiah} He is called Josias Matt.1.10.

{his son reigned in his stead} See v.24.

CHAPTER 22

V. 1. {Josiah was eight years old when he began to reign} 2 Chr.34.1. Though he were but young, and succeeded an idolatrous father, yet he proved very pious, and a great blessing to that kingdom. His name signifies the salvation of God, and he well answered that name, in that he made God his salvation by trusting in him, and also through God’s help saved his people all his days from idolatry and from foreign enemies. This king was by name prophesied of above two hundred and thirty years before this. See 1 King.13.2.

{and he reigned thirty and one years in Jerusalem} He was taken away in the prime and strength of his days, being thirty-nine years old.

{and his mothers name was Jedidah} See 1 King.15.10. This name signifies beloved of the Lord. It is probable she was a pious woman, and seasoned her son in his younger years with piety: and this was an evidence that she was beloved of the Lord.

{the daughter of Adaiah of Boscath} A city of Judah, Josh.15.39. She was not an alien, but born and brought up in the church of God.

V. 2. {And he did that which was right in the sight of the Lord} See 1 King.14.8. and 15.5.

{and walked in all the way of David his father} i.e. those righteous courses wherein David walked, especially those that manifested his zeal of God’s glory, as duties of piety. See ch.18.3.

{and turned not aside to the right hand or to the left} God’s law is the only way wherein men ought to walk: All sins are aberrations from it either to the right hand, by excess, or to the left hand, by defect. Josiah did carefully avoid all aberrations on both hands. The metaphor is taken from travelers, who are careful to walk on in that way which leads them to the end of their journey, and will not turn out of it to the one side or the other, Numb.20.17. 1 Sam.6.12. A strict circumspection over the course of a man’s life, comprised under this phrase, is oft commanded, Deut.5.32. Josh.1.7.

V. 3. {And it came to pass in the eighteenth year of King Josiah} i.e. the eighteenth year of his reign, 2 Chr.34.8. Many great evidences of this good king’s integrity, piety and zeal are here omitted; For in the eighth year of his reign, while he was yet young, he began to seek the Lord; and in the twelfth year he began to purge Judah and Jerusalem, 2 Chr.34.3. Hence many infer that the great reformation noted ch.23.1, &c. was done before that which is here noted.

{that the King sent Shaphan the son of Azaliah, the son of Meshullam, the Scribe} Of scribe see 1 King.4.3. In this place it has relation to Shaphan, not Meshullam. In 2 Chron.34.8. there were others sent with this messenger, namely Maaseiah and Joah, both great officers; which manifested the great respect the king had to the work in hand.

{to the house of the Lord, saying} Where Hilkiah the priest was. The main end of this message was to take order for repairing the temple, 2 Chr.34.8. We do not read of any solemn repairing thereof since the days of Jehoash, 2 King.12.2,5. though there were many reformations and purgings of it, especially in Hezekiah’s time, 2 Chron.29.3, &c. Now many years had passed betwixt Jehoash and Josiah, namely above two hundred, so as the temple must needs stand at this time in great need of repair.

V. 4. {Go up to Hilkiah the high Priest} This was a good high priest, and careful to put on all things that might make to the stability and beauty of the house of God, and to his pure worship, It may be that he was the father of Jeremiah the prophet, Jer. 1.1.

{that he may sum the silver which is brought into the house of the Lord} Questionless order had been taken in the former years of this good king to collect money for this purpose; some such order as we read of 2 King. 12.4,9. and now care is taken for disposing that money to the end for which it was collected. By summing the silver he means telling it, to see how much there was.

{which the keepers of the door} Heb. threshold. See ch. 12.9.

{have gathered of the people} By receiving it of such as came to the house of the Lord, there to offer their offering.

V. 5. {And let them deliver it into the hand of the doers of the work} There were two sorts of men styled doers of the work; 1. such as had charge to see it well done; 2. such as labored in the work itself, called workmen. I take the former to be here meant.

{that have the oversight of the house of the Lord} These were they that before are styled doers of the work. They are expressly noted to be Levites, and set down by name, 2 Chron. 34.12.

{and let them give it to the doers of the work} Here the phrase is used for workmen, such are mentioned v. 6.

{which is in the house of the Lord} Such work as appertains to the temple, for the strengthening and beautifying of the same.

{to repair the breaches of the house} Caused by the violence of idolaters, or by continuance of time. See ch. 12.5.

V. 6. {Unto Carpenters, and builders, and Masons} Under these three heads are comprised all manner of artificers requisite for repairing of the temple. See ch. 12.11,12.

{and to buy timber and hewn stone to repair the house} For the very stone walls, besides rafters, beams and other things made of timber, were decayed. See ch. 12.11,12.

V. 7. {Howbeit there was no reckoning made, &c.} See ch. 12.15. The persons thus trusted were Levites.

{because they dealt faithfully} Heb. in truth, or faithfulness. See ch. 12.15.

V. 8. {And Hilkiah the high Priest said unto Shaphan the Scribe} See v. 3,4.

{I have found the book of the law in the house of the Lord} He means the original copy, 2 Chr. 34.14. This Moses caused to be put by the side of the ark, Deut. 31.26. It might by the disorder in Manasseh’s and Amon’s time be laid aside, or by some pious priest be laid up in some secret place of the temple, lest it should be taken away by the idolaters, and burnt, or otherwise destroyed. Great question is here made about the strangeness of the law at that time. For by the high account of this book it may seem there were but few copies of it, in that Hilkiah the high priest sent this as a choice present to the king, and in that both king and princes were so astonished at the hearing of the law read out of it. It may well be granted hereupon that indeed there were but few copies, and that the idolaters had destroyed as many as they could come by. It is also probable that such copies as they had remaining were not thoroughly read; but when that very original which Moses wrote was found, the very rarity of it caused it to be thoroughly read and seriously weighed.

{And Hilkiah gave the book to Shaphan} See v. 3.

{and he read it} He himself was desirous to know at least the contents thereof, that so he might see the greater reason for delivering it to the king.

V. 9. {And Shaphan the Scribe came to the King, and brought the King word again, and said} This word again has reference to the king’s first sending of Shaphan, v. 3. and to a second coming of his to the king. We also in this sense do say, Such a messenger came again.

{Thy servants} He means Hilkiah, himself, and other messengers whom the king sent.

{have gathered} Heb. melted. For things of the same kind being melted use to gather together.

{the money that was found in the house} Being contributed by such as were well devoted to the service of God.

{and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord} See v. 5.

V. 10. {And Shaphan the Scribe shewed the King, saying} He showed the book to the king, and declared how he came by it.

{Hilkiah the Priest hath delivered me a book} See v. 8.

{and Shaphan read it before the King} Questionless he read it by the king’s appointment and command, as Jer. 36.21.

V. 11. {And it came to pass when the King had heard the words of the book of the law} Surely he had not heard them to the full before this time; which implies a neglect some way or other. For there was a charge given that the king should read therein all the dayes of his life, Deut. 17.19.

{that he rent his clothes} See ch. 18.37. He was deeply affected with that he heard, as is more fully expressed, v. 19.

V. 12. {And the king commanded Hilkiah the Priest} See v. 4.

{and Ahikam the son of Shaphan} This was another Shaphan than the scribe.

{And Achbor the son of Michaiah} He is called Abdon the son of Micah 2 Chr. 34.20. Either he had two names, or there were different pronunciations of the same name.

{and Shaphan the Scribe} See v. 3.

{and Asahiah a servant of the Kings, saying} This is a description of a courtier that is always at the king’s hand.

V. 13. {Go ye, enquire of the Lord for me} The good king hearing the curses denounced in the law, and knowing how much his predecessors had transgressed it, supposed the judgments threatened therein were even then hanging over their heads; and therefore sent to inquire whether there might be any means to pacify God’s wrath, and prevent those judgments.

{and for the people, and for all Judah} By the people he may mean such as used to meet at public assemblies; and by all Judah, all other of that kingdom, whether men, women or children. His care was as great for his subjects as for himself.

{concerning the words of this book which is found} He means in particular the judgments denounced in that book.

{for great is the wrath of the Lord that is kindled against us} Though in his days there were no apparent manifestations of God’s wrath, yet by that which he had heard of the sins of the land in former times, he might well conclude that God’s wrath was kindled. By a metaphor he resembles God’s wrath to a fire. See Deut. 32.22.

{because our fathers have not hearkened unto the words of this Book} Under fathers he comprises Amon his immediate father, Manasseh his grandfather, Ahaz and other his predecessors before them. By not hearkening he means their rebellion, especially in worshipping idols.

{to do according to all that which is written concerning us} That which is registered in God’s Word. For general directions or prohibitions concern all ages. See Rom. 15.4. 1 Cor. 10.6,11.

V. 14. {So Hilkiah the Priest, and Ahikam, &c.} See v. 12.

{went unto Huldah the Prophetess} It pleased God to endow women with an extraordinary spirit, to show that he is tied to no sex. Though he forbade women ordinarily to exercise a ministerial function in the church, 1 Tim. 2.12. 1 Cor. 14.34. yet he would leave liberty to himself to bestow his gifts as pleased him. Miriam was a prophetess, Exod. 15.20. and Deborah, Judg. 4.4. and Anna, Luk. 2.36. There were then extraordinary prophets in Judah, as Jer. 1.1,2. Zeph. 1.1. and it may be Urijah, Jer. 26.20. Yet this woman was now sent unto, because she was near at hand; even in that city, and known to be endued with an extraordinary spirit; so as they had respect to the gift of God rather than the person on whom the gift was bestowed.

{the wife of Shallum the son of Tikvah} Hereby this Shallum is distinguished from the king’s son, Jer. 22.11. and from Jeremiah’s kinsman, Jer. 32.7. And he is here set down for honor’s sake; for it was a great honor to have such a wife.

{the son of Harhas} Or, Hasrah 2 Chr. 34.22. The difference is only in transposing of the letters.

{keeper of the wardrobe} Heb. garments. Holy vestments are here meant appertaining to the temple. See Neh. 7.72.

{now she dwelt in Jerusalem in the College} Or, in the second part; by which is meant a part of the city divided from that part where the king’s palace was. Some take it to be the middle court mentioned ch. 20.4. Being taken for a college (as well it may be taken) it implies the place where prophets and children of the prophets had their usual abode. See 1 Kings 6.1. and 18.4.

{and they communed with her} About the king’s message and those things which were written in the law.

V. 15. {And she said unto them, Thus saith the Lord} See 1 Kings 12.24.

{God of Israel} See 1 King. 8.15.

{Tell the man that sent you to me} She styles the king man to show that though he were a king, yet he was but a mortal man. But she does it not in any contempt of his royalty: for she adds this phrase, that sent you unto me, which implies authority; and she afterward expressly calls him King of Judah, v. 16.18.

V. 16. {Thus saith the Lord} See v. 15.

{Behold, I will bring evil} Sore and heavy judgments.

{upon this place} Upon Jerusalem, and all Judah.

{and upon the inhabitants thereof} For not only the houses and walls of cities were demolished, but also the dwellers therein were either destroyed by plague, famine or sword, or else carried away captive.

{even all the words of the book which the king of Judah hath read} She means all the curses written in the law.

V. 17. {Because they have forsaken me} See 1 King. 11.33.

{and have burnt incense unto other gods} See 1 King. 9.25.

{that they might provoke me to anger} See 1 King. 16.26.

{with all the works of their hands} He means especially the idols, together with their altars, groves and other things that were made by men for idolatrous uses.

{therefore my wrath shall be kindled against this place} See v. 13.16.

{and shall not be quenched} The meaning is that the time was come for judgment to be executed to the utter extirpation of the Jews out of their land: and though the good king Josiah found mercy himself, yet his people retaining their rebellious and idolatrous disposition should be utterly destroyed; as when a fire has taken such hold of a house as it cannot be quenched till the house be clean burnt down.

V. 18. {But to the King of Judah, which sent you to enquire of the Lord} Hereby she shows that she was a prophetess of the Lord, and that the king did so account of her.

{thus shall ye say to him, Thus saith the Lord, &c.} See v. 15. She shows she spoke not of any private motion, but from the Lord.

{As touching the words which thou hast heard} See v. 11.

V. 19. {Because thine heart was tender} Soon moved at the hearing of judgment. A tender heart is a soft heart, and is opposed to a hard and obstinate heart.

{and thou hast humbled thy self before the Lord} Josiah humbled his soul for his own and others' sins. So to do, is a matter acceptable unto God, Micah 6.8.

{when thou heardest what I spake} God’s judgments made known unto us give just occasion of humbling our souls before him.

{against this place, and against the inhabitants thereof} See v. 16.

{that they should become a desolation} Be emptied of inhabitants.

{and a curse} That the land should lie under the vengeance of God, and have all the curses written in the law executed upon it.

{and hast rent thy clothes} See v. 11.

{and wept before me} See ch. 20.3.

{I also have heard thee} Observed what you have done, and accepted what you desired.

{saith the Lord} She oft inculcates her warrant, to make her word the better heeded.

V. 20. {Behold therefore, I will gather thee unto thy Fathers} You shall die as well as your fathers, and be in eternal glory with them.

{and thou shalt be gathered into thy grave} Or, thy graves. The word is plural, to set out a fair and sumptuous grave, or else one of many graves. So 2 Chron. 16.14. & 35.24.

{in peace} Two things are intended hereby, 1. That he should end his days while his kingdom was in peace, before the desolation and curse mentioned v. 19. should fall out. 2. That he should die in peace of conscience, and in peace with God. True it is that he died in war, and was slain by an enemy, ch. 23.29. but not an enemy that invaded the land, or had any quarrel against Israel before that time. Though Josiah failed much in provoking the king of Egypt, yet was there not then any trouble in Israel: Neither did his sudden and violent death break off his peace with God; but thereby he was taken from the great evils to come, Isa. 57.1,2.

{and thine eyes shall not see all the evil} This is rendered as one reason of his dying in peace. After his death the evil here intended fell out.

{which I will bring upon this place} God has his hand in all judgments, especially such as befall his church, Isa. 1.21. Amos 3.6. Job 45.7. See v. 16.

{And they brought the King word again} See v. 9. It was in part a doleful message, yet they faithfully related it.

CHAPTER 23

V. 1. {And the King sent} This was done before the book of the law was found, 2 Chr. 34.3. even in the twelfth year of his reign.

{and they gathered unto him} The messengers sent for that purpose.

{all the Elders} See 1 King. 8.1.

{of Judah and of Jerusalem} That were dispersed abroad in the country, or abode in Jerusalem.

V. 2. {And the King went up into the house of the Lord} To offer up sacrifices to the Lord, to call upon him for pardon, and to enter into a solemn covenant with him, v. 3.

{and all the men of Judah, and all the inhabitants of Jerusalem with him} Because all sorts had sinned, and the judgments were like to fall upon them all, the king brought them all to join with him in those duties which he undertook.

{and the Priests} They who are teachers must themselves observe those ordinances wherein they instruct others.

{and the Prophets} Those extraordinary prophets which were then among them, as Jeremiah, Zephaniah, and also they who are called children of the prophets, ch. 2.3. are here meant.

{and all the people both small and great} Heb. from small even unto great. Under this phrase the common sort of people, women and children, and strangers also are comprised. See Deut. 31.11. Josh. 8.35. Neh. 8.3.

{and he read} He caused one of the priests or Levites to read.

{in their ears} Audibly and distinctly, so as all might hear and understand.

{all the words of the book of the Covenant} It is so called because that covenant which God made with Israel was contained therein. See 1 King. 8.9.

{which was found in the house of the Lord} See ch. 22.8.

V. 3. {And the King stood by a pillar} See ch. 11.14.

{and made a Covenant before the Lord} They promised and vowed to be faithful servants to the Lord. See 2 Chr. 34.32.

{to walk after the Lord, &c.} This and the other branches following are parts of the covenant. To walk after the Lord is to observe what he prescribes unto us. Of this and the other phrases following see 1 King. 2.3,4. & 11.11.

{to perform the words of this Covenant that were written in this book} To do that which by virtue of God’s promise was prescribed to them, and expressly set down in that book. Of every covenant between God and man there are two parts; one, a promise of grace and blessing, on God’s part; the other, of duty and obedience on man’s, Gen. 17.8,9,10.

{and all the people stood to the Covenant} They gave their consent to it, and bound themselves to perform it: But it appears by the prophets' complaints even in Josiah’s time, Jer. 3.6,10,11. and by the people’s running to idolatry openly and impudently after Josiah’s death, that this pretense of standing to the covenant was but feigned. The king did entirely with his whole heart what the people did dissemblingly with their mouth only. But Josiah conceiving and hoping the best of them, brought them to this covenant, because ordinarily a covenant, as well as an oath, is a forcible means to bind men to good behavior.

V. 4. {And the king commanded Hilkiah the high Priest} See ch. 22.4.

{and the Priests of the second order} i.e. They which were next unto them that lineally descended from the high priest. Aaron left two sons, Eleazar and Ithamar, Numb. 3.4. They who descended from Eleazar, were of the first order; they who descended from Ithamar, of the second. The meaning is, All sorts of priests were called to employ their service in purging the temple.

{and the keepers of the door} Heb. threshold, as ch. 22.4. & 12.9. These were Levites.

{to bring forth out of the Temple of the Lord} Such things as are not fit for the house of the Lord, are not to be kept therein, but cast out.

{all the vessels that were made for Baal} All manner of instruments and utensils, as altars, basins, cups, and whatsoever belonged to the worship of their gods. Idolaters imitated the Lord’s servants, in making such vessels for their gods as were made for the service of the Lord. Under these also may be comprised images and their appurtenances. Such things had Manasseh, ch. 21.4,7. and Amon, ch. 21.4,7,21. and other idolatrous kings before them, brought into the house of the Lord; which though in the time of other good kings and in the former years of Josiah had not been used, but set aside in some by-places, yet still they remained in the temple: But now the zeal of Josiah would not suffer them to abide there any longer.

{and for the grove} See 1 King. 16.33. This grove was near the temple, that idolaters might with the greater delight worship their idols there.

{and for all the host of heaven} Many idolaters accounted the sun, moon, and other stars to be gods, and yielded divine worship to them. See 2 King. 17.16.

{and he burnt them} Many of the vessels before mentioned were of precious matter and curious workmanship, yet the pious king would not suffer them to continue as they were, but utterly destroyed them.

{without Jerusalem} Detestable and contemptible things were wont to be carried out of the city when they were to be burnt or otherwise spoiled.

{in the fields of Kidron} In those fields by which the river Kidron did run along. See 1 King. 2.37.

{and carried the ashes of them unto Bethel} Bethel was the city wherein Jeroboam set one of his golden calves, 1 King. 12.29. It was about eight miles from Jerusalem. For its iniquity it was called also Beth-aven, Hos. 10.5. To stain that conceit which many had of the holiness of this idolatrous city, the zealous king lays the ashes of those idolatrous vessels which he had burnt, in Bethel.

V. 5. {And he put down} Heb. caused to cease. Suffered them not to enjoy their idolatrous functions or use their idolatrous courses any longer.

{the idolatrous Priests} Heb. Chemarim. The root כמר Camar, whence this word comes, is used to set forth the heat and ardency of the bowels when one is moved with compassion, as Gen. 43.30. 1 King. 3.26. Hos. 11.8. It is also used, 1 Sam. 5.10. for the blackness or shrinking of the skin with famine. This title was given to idolatrous priests either by reason of their preposterous zeal and fervency about their idolatry, or because they used to wear black clothes; or because they were much exercised in burning sacrifices and incense. The Jewish rabbins give this title to monks. Many Israelites did entertain these Chemarims in Josiah’s time Jer. 3.6, &c. Zeph. 1.1,4, &c. as many Papists do yet still entertain Mass-priests in England.

{whom the Kings of Judah had ordained} i.e. Such kings as regarded not the priests of the Lord, but had priests of their own making, 1 King. 12.31,32. & 13.33.

{to burn incense, &c.} See 1 King. 9.25. This shows the reason of their name Chemarim.

{unto Baal} See 1 King. 16.31.

{to the Sun, and to the Moon} The moon was accounted by idolaters the queen of heaven, Jer. 44.17. and the sun, a great god: This they called Phœbus, her Phœbe.

{and to the planets} Or, twelve signs, or constellations. The planets are those which in English are called the seven wandering stars, because they are not so set in their orbs as the multitude of stars are which we commonly call fixed stars. The sun and moon are two of these; Saturn, Jupiter, Mars, Mercury, Venus, the other five. These were accounted prime deities by the heathen. The twelve signs are those which are placed in the zodiac, and each of them appropriated to a distinct month, and to distinct and several parts of the body. Every one of these signs is counted a constellation, or gathering together of many stars into one figure or shape. All the rest of the fixed stars are brought under one constellation or other. The Hebrew word imports such things as send down an influence; and this the seven planets are supposed to do most effectually.

{and to all the host of heaven} All the other stars besides those comprised under the former names. See 2 King. 17.16.

V. 6. {And he brought out the grove from the house of the Lord} We cannot think that a grove could be planted and made to grow in any part of the temple properly so called: So that either the house of the Lord is taken for the courts about the temple, whereof see 1 King. 6.36. or else he means that image whereon a grove was engraven, ch. 21.7.

{without Jerusalem, &c.} See v. 4.

{and stamped it small to powder} To testify the greater detestation.

{and cast the powder thereof upon the graves of the children of the people} Of such as had worshipped idols, 2 Chr. 34.4. This also he did in detestation of such as had been idolaters, and for a forewarning to such as then were or afterwards might be idolaters. In particular he showed that they deserved to be beaten to powder. By children of the people are set forth the common sort of people.

V. 7. {And he brake down} Both to manifest an utter detestation of that filthiness, and also to keep them from being so used again. See the like zeal ch. 18.4.

{the houses of the Sodomites} See 1 King. 14.24.

{that were by the house of the Lord} Idolaters so disdained the Lord’s holy house as they joined the most abominable things thereto.

{where the women wove hangings} Heb. houses, or, curtains. Whereby they might keep themselves from the sight of others. Idolatry and all manner of filthiness used to go together.

{for the grove} They had their little houses, or tents, or booths, in their grove, which was a delightsome place: and they thought to make it to their impure souls the more delightsome by their abominable filthiness.

V. 8. {And he brought all the Priests} Here sons of Aaron, who had their calling to be priests, are meant; yet such as had defiled themselves with idolatry.

{out of the cities of Judah} Where they had exercised their idolatry. For though the Lord had only one house, and that in Jerusalem, yet idolaters had their idolatrous places in every city.

{and defiled the high places} See 1 King. 3.4. These he defiled by destroying the altars and other religious ornaments in them, and by causing dung and other filthy things to be laid in them.

{where the Priests had burnt incense} See 1 King. 9.25.

{from Geba to Beersheba} From the north to the south coast. See 1 King. 15.22. & 19.3.

{and brake down the high places of the gates} Such as were publicly erected at the gates of cities, whither the greatest sort of people did resort.

{that were in the entering-in of the gate of Joshua the governor of the City} Not Joshua the son of Nun, but another of the same name, a man of great place in Josiah’s days, and who had caused high places to be erected by his own house. Josiah in his reformation spared none, no nor the greatest.

{which were on a mans left hand at the gate of the City} They might be without the city, but near the entrance thereinto.

V. 9. {Nevertheless the Priests of the high places} Such as were mentioned v. 8. but had renounced their idolatrous places and services.

{came not up to the altar of the Lord in Jerusalem} Were not permitted to offer sacrifices on that altar, but they and their posterity were removed from the priestly function. See Ezek. 44.10, &c.

{but they did eat of the unleavened bread among their brethren} Under unleavened bread are meant the showbread Lev. 24.5, &c. and that part of the meat offerings which was reserved for Aaron and his sons, Levit. 2.1, &c. By this one kind of provision for the priests all their provision is meant; and thereof might the priests here mentioned be made partakers. Though they might not do the proper offices of priests, yet they were to be maintained by that allowance which was due to the priests. See Ezek. 44.29, &c.

V. 10. {And he defiled} As v. 8.

{Topheth which is in the valley of the children of Hinnom} See ch. 16.3. Josh. 15.18.

{that no man might make his son or his daughter to pass through the fire to Molech} See ch. 16.3. 1 King. 11.5.

V. 11. {And he took away the horses that the Kings of Judah had given to the Sun} These were living and light horses, which were from time to time nourished and kept, to ride with speed, and to carry men to those places where they might see the first rising of the sun, that so they might worship it at the first peeping of it. This was an idolatrous practice of the Persians, and the Israelites had learned it of them. This phrase he took away, implies that they were living horses. Had they been only images of horses, he would have burnt them, as he did other images and superstitious monuments, v. 4. By giving these to the sun is meant a religious or rather superstitious dedicating of them to the sun as to a god.

{at the entering-in of the house of the Lord} Which was the east end. That way they might the soonest espy the sun rising.

{by the chamber of Nathanmelech the chamberlain} Or, eunuch, or, officer. See 1 King. 22.9.

{which was in the suburbs} Namely of the city; which city some take to be Zion, the city of David.

{and burnt the Chariots of the Sun with fire} They are called chariots of the sun, because they were made and dedicated to the honor of the sun. By the help of the forementioned horses they and many in them might quickly be drawn to some place where the rising of the sun might sooner be seen. Or as the heathen had, so the idolatrous Israelites might have a glorious image of the sun set in one of these chariots, which being fastened to the forementioned horses might be drawn up and down for all sorts of people to see, and admire, and adore it. It is here said that the chariots were burnt, but the horses taken away; which further implies that the horses were living creatures, but the chariots made of wood.

V. 12. {And the altars that were on the top of the upper chamber of Ahaz} Fair great houses were then wont to have flat roofs leaded over, Deut. 22.8. Mar. 2.4. On these idolaters used to erect altars, especially to the host of heaven, Jer. 19.13. Zeph. 1.5. Ahaziah had such a roof over his upper chamber, 2 King. 1.2.

{which the Kings of Judah had made} As Ahaziah in his time, so other kings in theirs had made altars in such places: which was a great aggravation of their idolatry. They contented not themselves with altars in temples, in groves, on hills, and other like places on the ground, but must needs erect some also on their housetops.

{and the altars which Manasseh had made in the two courts of the house of the Lord} See ch. 21.5.

{did the King beat down} According to the law. Deut. 7.5.

{and brake them down from thence} Heb. ran from thence. He caused them to be tumbled down, broken to pieces, and beaten to powder. It may seem strange how these should stand till Josiah’s time, seeing it is said that Manasseh after his repentance cast out of the city all the altars that he had built, 2 Chr. 33.15. But they might remain and be still though they were cast out of the city: Yea, Amon might bring them again to the places where Manasseh had first set them.

{and cast the dust of them into the brook Kidron} See v. 4,6.

V. 13. {And the high places that were before Jerusalem} See 1 King. 3.4. These might be without the city, but before the chief entrance thereinto, so as out of them men might look into the temple, and out of the temple into them.

{which were on the right hand of the mount of corruption} i.e. the mount of Olives. It is called the mount of corruption, because they had there corrupted themselves by their idolatry.

{which Solomon the King of Israel had built} This circumstance much commends Josiah’s courage and zeal. Though these high places were first erected by one that was accounted a very wise king, and also had continued many generations, yet he was not afraid to demolish them; God’s word being to him more than the practice of a wise man, or antiquity. Herein he excelled all the good kings that were betwixt Solomon & himself: It may be these high places were not frequented or much used in the days of Asa, Jehoshaphat, and Hezekiah, and thereupon suffered to abide: but Amon might again put them to those idolatrous uses for which they were first erected; and thereupon Josiah might take occasion utterly to demolish them, that they might not again be so used.

{for Ashtoreth, &c.} Of all these idols see 1 King. 11.5,7.

{did the King defile} See v. 8.

V. 14. {And he brake in pieces the images} Heb. statues. See 2 King. 10.26.

{and cut down the groves} See 1 King. 16.33.

{and filled their places with bones of men} This was one way whereby he defiled places, as v. 8,10. And thus he dealt with them, to keep men from using them any more so superstitiously as they had done formerly. Those bones of men he took out of the graves of idolaters, v. 16.

V. 15. {Moreover the altar that was at Bethel} 1 King. 11.33. & 13.1. Though Jeroboam the first had Bethel in his possession when he erected altars there, 1 King. 12.33. yet was it afterwards won by Abijah king of Judah, 2 Chr. 13.19. Indeed that part of Bethel where the idol was, the kings of Israel retained till their captivity. But Israel at this time was carried captive out of the land, and they that inhabited the land did not much care for the idols and the idolatrous places which the Israelites had set up: therefore it is said that Josiah did to all the houses of the high places that were in the cities of Samaria as he had done to them in Bethel, v. 19.

{and the high place which Jeroboam the son of Nebat} Here may be meant that house of high places which Jeroboam built, 1 King. 12.31.

{who made Israel to sin, had made} See 1 King. 12.30.

{both that altar and the high place he brake down} He let nothing remain.

{and burnt the high place} After he had broken it down.

{and stamped it small to powder} See v. 6.

{and burnt the grove} Where his house of high places was. See 1 King. 3.4. & 16.33. That Jeroboam had groves is evident 1 King. 14.15.

V. 16. {And as Josiah turned himself} This is a special evidence of God’s providence, bringing to pass what was foretold above three hundred years before, 1 King. 13.2.

{he spied the sepulchres that were there in the mount} That was by the idolatrous Israelites accounted a holy place, and thereupon their priests were there buried, and had some monuments over their graves to continue a memorial of their names. Those monuments continued till Josiah’s time; and he being there present soon espied them.

{and sent and took the bones out of the sepulchres} Certainly he was moved thereunto by some divine instinct.

{and burnt them upon the altar} A like thing was done chap. 11.18.

{and polluted it} Burning of priests' bones upon an altar could not but be accounted a great pollution, at least by idolaters.

{according to the word of the Lord which the man of God proclaimed} See 1 King. 13.2, &c. God’s word shall assuredly in due time be accomplished, though the date for the accomplishment thereof be long.

{who proclaimed these words} This is added to show the faithfulness of the man of God in doing his message.

V. 17. {And he said, What title is that that I see?} There was some gravestone, and a superscription upon it, or else a pillar by the sepulcher of the man of God, such a one as Jacob set upon Rachel’s grave, Gen. 35.20. wherein the story of that man of God was engraven. See 1 King. 13.30,31.

{And the men of the city told him} They which dwelt in Bethel (which city is here meant) were oft put in mind by this monument of the story of the man of God; thereupon they well remembered it, and could readily tell it the king.

{It is the sepulchre of the man of God, &c.} See 1 King. 13.1, &c.

{and proclaimed these things that thou hast done, &c.} See v. 16.

V. 18. {And he said, Let him alone} The king was moved hereunto either by special instinct, or else by the story that he heard of the man of God.

{Let no man move his bones} God has care even of the dead dry bones of his saints, that they may quietly rest.

{So they let his bones alone} Heb. to escape. They did not take his bones out of the grave, as they had done the bones of others, v. 16.

{with the bones of the Prophet that came out of Samaria} Which with a lie deceived the man of God. Yet that old prophet believing the truth of that which the man of God had said, received this recompense of his faith, and had that which he desired and expected accomplished. See 1 King. 13.31,32.

V. 19. {And all the houses also of the high places, &c.} See v. 15. & 1 King. 13.32. The whole country and kingdom of Israel was oft called Samaria. See 1 King. 17.24. In this extent is the word Samaria here used.

{which the Kings of Israel had made to provoke the Lord to anger} See 1 King. 14.9.

{Josiah took away} See v. 11.

{and did to them according to all the acts that he had done in Bethel} See v. 15. It is probable that the cities of the country of Samaria in sundry tribes, mentioned 2 Chron. 34.6. were under the jurisdiction of the king of Judah at that time, and that many in those tribes yielded themselves to him, 2 Chron. 30.1,10,11. As for the royal city Samaria, it is not said that the king entered into it; for the inhabitants thereof cleaved close to their idols, 2 King. 17.41.

V. 20. {And he slew} Heb. sacrificed. After he had slain them, he burnt them upon their altars, whereby he defiled those altars, as v. 16.

{all the Priests of the high places that were there, upon the altars} It may be these idolatrous priests resisted Josiah, and did what they could to hinder him, and thereupon he slew them.

{and burnt mens bones upon them} Such as are mentioned v. 16.

{and returned to Jerusalem} Though for reformation’s sake he went into the idolatrous tribes, yet he meant not there to abide; therefore when his work was finished, he went to his own city, where his royal palace and the house of God were.

V. 21. {And the King commanded all the people, saying} That which follows was immediately upon the covenant which Josiah and his people made with the Lord, and an especial fruit and effect of it. See 2 Chr. 34.31, &c. & 35.1.

{Keep the Passover} Of the Passover see Exod. 12.1, &c.

{unto the Lord your God} See 1 King. 8.61. The Passover being a sacred ordinance was to be observed to the honor of God.

{as it is written} Exod. 12.3. Deut. 16.2.

{in this book of the Covenant} See v. 2. Exod. 24.7. The particle this has reference to that book which Hilkiah found, ch. 22.8. and the king then had with him.

V. 22. {Surely there was not holden such a Passover} With such a preparation, such humiliation, such detestation of idolatry, such reformation of religion, such devotion and solemn renovation of the covenant. See 2 Chron. 35.1, &c.

{from the days of the Judges that judged Israel} The judges living near the time of the institution of this ordinance might be better directed in the observation thereof. The last of the judges may be here meant, because mention is made of Samuel, who was the last, 2 Chron. 35.18. And so this phrase implies the beginning of the kingdom of Israel.

{nor in all the days of the Kings of Israel} Hereby may be meant the reigns of David and Solomon, who reigned over all the twelve tribes, and in that respect might have a greater multitude of people and more store of sacrifices; and yet this ordinance not be kept after such a spiritual manner then as now.

{nor of the Kings of Judah} From the beginning of Rehoboam’s reign, who first lost the ten tribes, 1 King. 12.20,21. unto this very time of Josiah.

V. 23. {But} This particle has reference to the former verse.

{in the eighteenth year of King Josiah} Of his reign, but the six and twentieth of his age.

{wherein this passover was holden to the Lord} See v. 21.

{in Jerusalem} There was the house of God, and thither they were commanded to go to keep the Passover, Deut. 12.5. & 16.2.

V. 24. {Moreover} This questionless has relation to the former reformation, v. 4, &c. and the Passover was held after this.

{the workers with familiar Spirits, and the wizards} See ch. 21.6.

{and the images,} Or, Teraphim. These were household gods, fashioned in the shape of men. Such a one Michol put into David’s bed, 1 Sam. 19.13. The heathen consulted with such, Ezek. 21.21. and answers have been returned by them, Zach. 10.2. either by the subtlety of the devil, or by the forgery of their priests. Teraphim (translated idolatry, 1 Sam. 15.23.) is reckoned among things most detestable to God. See on Judg. 17.5.

{and the idols} See ch. 17.12. & 1 King. 15.12.

{and all the abominations} All abominable idolatry and other filthy wickedness. See 1 King. 14.24.

{that were spied in the land of Judah, and in Jerusalem, did Josiah put away} He that was careful to reform other places would not neglect his own most proper dominion. See v. 15,19.

{that he might perform the words of the Law} Lev. 20.27. Deut. 18.11. His eye was especially on God’s Word for a warrant of all he did.

{which were written in the book that Hilkiah, &c.} See ch. 22.8.

V. 25. {And like unto him was there no King before him} In a holy zeal and thorough reformation, and also in the integrity of his life, ordered according to all God’s law. See ch. 18.5. As some particulars were there noted wherein Hezekiah went beyond Josiah, so others may be noted wherein Josiah excelled Hezekiah; as his contrition for the wickedness before his days, ch. 22.19. the solemnity of the Passover, 2 Chr. 35.1, &c. his purging other places besides Judah and Benjamin, verse 19. his conforming himself to the law of God, as in this verse. Besides, he was never puffed up, as Hezekiah was, 2 Chr. 32.25.

{that turned to the Lord} This phrase is not to be taken as if he had ever departed from the Lord; for when he was a child he sought after him, 2 Chron. 34.3. but it has relation to his father Amon and other idolatrous kings, who turned from the Lord: He did not so; he turned to no other, but to the Lord.

{with all his heart and with all his soul} See 1 King. 2.4.

{and with all his might} With the uttermost extent of his soul, with all the faculties thereof; and of his body, with all the parts thereof. He put forth his utmost endeavor to serve the Lord, 2 Sam. 6.14. 1 Chr. 13.8.

{according to all the law of Moses} See v. 24. Because Moses was the penman of all the laws that God prescribed to the Jews, God’s law is styled the law of Moses.

{neither after him arose there any like him} After him there was not a good king. And none of those governors that were over the Jews after the captivity was like him in holy zeal.

V. 26. {Notwithstanding the Lord turned not from} God’s wrath may be so far provoked as unalterably to be settled with a resolution to take vengeance, ch. 24.4. 1 Sam. 3.14.

{the fierceness of his great wrath} This is attributed unto God after the manner of man, to aggravate the heinousness of sin, and to imply the heavy judgments that should follow.

{wherewith his anger was kindled} See ch. 22.13,17.

{against Judah} They who profess themselves to be God’s people may exceedingly provoke his wrath.

{because of all the provocations} Heb. angers. For sins provoke God’s anger.

{that Manasseh had provoked him withal} Indeed Manasseh repented, and questionless obtained pardon, 2 Chr. 33.12,13. but that pardon was for his own person only. For the people in his time, and after, even in this good king’s days, and after also, continued in his sins, and therefore his sins were theirs, and justly punished in them. Besides, though God pardoned Manasseh himself, yet for Manasseh’s sins he might justly punish Manasseh’s posterity, who continued in those sins. Thus were all the Israelites, generation after generation, that continued in Jeroboam’s sin, punished for the same. Yea heinous sins, though pardoned, may leave a perpetual scar in the name of him who is pardoned.

V. 27. {And the Lord said, I will remove Judah also} God had given a long time of repentance to Judah after he had cast off Israel, yet Judah waxed worse than Israel, Jer. 3.11. therefore the Lord justly denounced this judgment against them.

{out of my sight} See ch. 17.18,20,23. & 24.3.

{as I have removed Israel} See ch. 17.6, &c.

{and will cast off this City Jerusalem} In Jerusalem was the temple. This therefore was a sore aggravation of the judgment.

{which I have chosen} See 1 King. 8.44.

{and the house of which I said, My Name shall be there} See 1 King. 8.16,29. & 9.3. & ch. 21.7.

V. 28. {Now the rest of the acts, &c.} See 1 King. 15.23.

V. 29. {In his days Pharaoh Nechoh King of Egypt} 2 Chr. 35.20. Pharaoh was a common name to kings of Egypt, as Abimelech to kings of the Philistines, and Caesar to Roman emperors. See 1 King. 11.40. Nechoh is added to distinguish this Pharaoh from others; as Hophra, Jer. 44.30.

{went up against the King of Assyria} Pharaoh had no quarrel against Josiah or his people, but only against the king of Assyria. The kingdom of Assyria was extremely weakened, if not in the power of the Babylonians. Some take the Babylonian kingdom to be here meant, and called Assyria, because that had been a title of great fame. See 2 King. 20.12.

{to the river Euphrates} See ch. 24.7. The city Carchemish bordering upon this river, 2 Chron. 35.20. which being now in the power of the Assyrian, Pharaoh went to recover it. Either the inhabitants thereof had some way or other annoyed the Egyptians, or in former times it had belonged to the king of Egypt, and therefore he came to fight against it.

{and King Josiah went against him} Part of Judea lay betwixt Egypt and Carchemish, so as Pharaoh could not well go with his army thither but through part of Josiah’s kingdom: In this respect Josiah might have cause to go against Pharaoh, that he might hinder him from passing through his country. Or it may be Josiah was willing to do a kindness for the king of Assyria, and in that respect would endeavor to hinder the king of Egypt from invading the land of the king of Assyria. But whatsoever the cause were, herein Josiah failed, that notwithstanding the king of Egypt sent him word that he intended no hurt to him nor to his people, and withal informed him that he went upon God’s appointment (and it is probable that Pharaoh had some prophet to inform him in the will of God about that point, 2 Chr. 35.21.) yet Josiah would persist in going out against him.

{and he slew him} The archers in the king of Egypt’s army slew Josiah, 2 Chr. 35.23. but what is done by any in an army is attributed to the general. Josiah was not immediately slain in the battle, but so wounded as he died of the wound, and thereupon is said to be slain. So 2 Chr. 35.23,24.

{at Megiddo} So 1 King. 9.15. See Zech. 12.11.

{when he had seen him} So soon as army was set against army, and had begun to fight. See ch. 14.8.

V. 30. {And his servants carried him in a Chariot dead} Deadly wounded. By servants are here meant in general such subjects as were soldiers, in particular his lifeguard, or courtiers, and such as were of his household.

{from Megiddo} It is said 2 Chr. 35.24. that he died at Jerusalem: he could not therefore be dead at Megiddo; for from thence he was carried to Jerusalem.

{and brought him to Jerusalem} There was his palace and court; there might he have best means for cure; and there, if he died, he would choose to die.

{and buried him in his own sepulchre} Some special sepulcher that he had made for himself in his lifetime, among the sepulchers of his fathers, 2 Chron. 35.24. even in the city of David. See 1 King. 2.10.

{and the people of the land} 2 Chron. 36.1. All of all sorts are here understood, who did what they did, with an unanimous consent.

{took Jehoahaz the son of Josiah} Called Johanan, 1 Chr. 3.15. and Shallum, Jer. 22.11. We read 1 Chr. 3.15. that Josiah had four sons, Johanan, Jehoiakim, Zedekiah, Shallum; and seeing Jehoahaz is not there mentioned, he is by many taken to be the same with Johanan. But because Jehoiakim is supposed to be elder than Jehoahaz, others take this Jehoahaz to be the same with Shallum. The reason why the people made him king see v. 36.

{and anointed him} See ch. 11.12. This they did to settle him more surely in the kingdom. See v. 36.

{and made him King in his fathers stead} A woeful change.

V. 31. {Jehoahaz was twenty and three years old when he began to reign} This implies he was younger than Jehoiakim, v. 36.

{and he reigned three months in Jerusalem} He lived longer, but the king of Egypt put him from his throne, v. 33.

{and his mothers name was Hamutal} See 1 King. 15.10.

{the daughter of Jeremiah of Libnah} Of Libnah see ch. 8.22. The mention of this place distinguishes this Jeremiah from the prophet, who was of Anathoth, Jer. 1.1. See ch. 24.18.

V. 32. {And he did that which was evil in the sight of the Lord} See 1 King. 11.6. He walked not in the steps of his good father Josiah, but in the short time he reigned he returned to idolatry: and he endeavored to bring in again those evils which his father had cast out. This is he of whom Ezekiel, 19.2, &c. speaks.

{according to all that his fathers had done} Josiah cannot be here meant, but former predecessors, as Amon, Manasseh, Ahaz, and such like.

V. 33. {And Pharaoh Nechoh} See v. 29.

{put him in bands} Laid him in prison, and so kept him fast, till he should come again and carry him into Egypt. See v. 34.

{at Riblah, in the land of Hamath} Both these places were in the circuit of the land of Canaan, Numb. 34.8,11. See ch. 15.6.

{that he might not reign in Jerusalem} Or, because he reigned. Pharaoh discerned that the people had set him up in a faction, and that in opposition against himself; and therefore he made speed to quash that faction, and within three months put him down.

{and put the land to a tribute} Heb. set a mulct upon the land. In revenge of that opposition Josiah had made against him, v. 29.

{of an hundred talents of silver, and a talent of gold} See 1 Chron. 22.14.

V. 34. {And Pharaoh Nechoh} See v. 29.

{made Eliakim} This was the first name of this man, signifying God rising; and it showed the piety of his father Josiah, and the hope he had of him. But he himself did not answer his name. This name was given to that good governor mentioned ch. 18.18. & Isa. 22.20. There was also a priest of that name, Neh. 12.41. And two of Christ’s predecessors, after the days of Eliakim here mentioned, had this name; one in the legal descent, Mat. 1.13. the other in the natural, Luk. 3.30.

{the son of Josiah} This distinguishes the Eliakim here mentioned from all the others. By many he is taken to be Josiah’s eldest son, and heir to the crown.

{King in the room of Josiah his father} He says not in the room of Jehoahaz, because he was set up tumultuously by the people, and in regard of his short and troublesome time was reputed as no king.

{and turned his name} As an evidence of his power over him. For conquerors oft used to change the names of such kings as they vanquished, to show they accounted them as their substitutes and vassals. He that had the power over Daniel and his three companions, hereby manifested it, Dan. 1.7.

{to Jehoiakim} Called Jakim Matth. 1.13. Jehoiakim has the same notation and signification with Eliakim: For the first syllable in each is a name of God, and both signify God’s rising. So some think Joakim the father of the B. Virgin was called Eliakim, and for shortness Eli, Luk. 3.23.

{and took Jehoahaz away} From the place where he had bound him, v. 33. yea, and from the land where he had a while reigned as king.

{and he came to Egypt} He did not go thither of his own accord, but was carried thither as prisoner by the king of Egypt.

{and died there} This was foretold Jer. 22.12. where he is called Shallum. And that prophecy plainly shows that Jehoahaz here and Shallum there were both names of the same person.

V. 35. {And Jehoiakim gave the silver and the gold to Pharaoh} i.e. The hundred talents of silver and talent of gold mentioned v. 33. Upon this condition he held his crown, and therefore would not fail to pay it.

{but he taxed the land to give the money} He laid a rate upon all his subjects throughout Judah. The land is here put by a metonymy for the inhabitants.

{according to the commandment of Pharaoh} Heb. mouth of Pharaoh. For commandments use to be given by the mouth. This charge of Pharaoh had relation to the sum of money to be paid, not to the particular manner of raising it. Jehoiakim raised it by a levy upon all his subjects, because he had no treasury of his own: For it is probable the king of Egypt had spoiled the king of Judah’s treasures, as Shishak had done in Rehoboam’s time, 1 King. 14.26. Other kings of Judah used to pay great sums to their enemies out of the treasures of their own house, and out of the treasures of the house of God, as Asa, 1 King. 15.18. Jehoash, ch. 12.18. Hezekiah, ch. 18.15.

{he exacted the silver and the gold of the people of the land} The people were not very willing, but for fear of him, and of Pharaoh that set him up, they paid it; and thereupon he is said to exact it.

{of every one according to his taxation} According to that rate which the king’s officers had laid on every one.

{to give it unto Pharaoh Nechoh} It was not for any positive public good, but only to satisfy an enemy.

V. 36. {Jehoiakim was twenty and five years old when he began to reign} Hence it appears that he was elder than his brother Jehoahaz, who but three months before this is said to be but twenty and three years old. Others say this time of Jehoiakim’s age must be reckoned from the death of Jehoahaz, who died about two years after he was carried into Egypt, v. 34. Now while Jehoahaz lived, though he were a captive in another land, Jehoiakim might be accounted a chief governor in his brother’s absence, but not a full and absolute king. They who hold Jehoiakim to be the elder brother, say Jehoahaz was a more stern and stout man, better able and more forward to stand against Pharaoh, than Jehoiakim. He is taken to be the first lion mentioned Ezek. 19.3. The people through a strong faction chose him, and anointed him, thinking to establish him the more firmly in the kingdom, as 1 King. 1.39. See v. 30.

{and he reigned eleven years in Jerusalem} From the time that Pharaoh set him on the throne, v. 34.

{and his mothers name was Zebudah} See 1 King. 15.10. Jehoiakim and Jehoahaz had one father, but not one mother. See v. 31.

{the daughter of Pedaiah of Rumah} This shows she was an Israelite.

V. 37. {And he did that which was evil &c.} See v. 32. He took no warning by the judgment on his brother, v. 33. Much evil of this king is set down, Jer. 22.13,17. & 26.20, &c. & 36.21,22,23. & 52.23. Ezek. 17.5,6,7.

CHAPTER 24

V. 1. {IN his days} This has reference to ch. 24.36. where mention is made of the beginning of Jehoiakim’s reign. It is said, in his days, not, in the beginning, because there were about three years of his reign passed over before this time. It is said Dan. 1.1. that what is here mentioned fell out in the third year of the reign of Jehoiakim, namely in the latter end thereof; but Jer. 25.1. in the fourth year of his reign, namely in the beginning thereof. In the third year Nebuchadnezzar began his expedition, in the fourth he laid his siege against Jerusalem.

{Nebuchadnezzar King of Babylon} This was Nebuchadnezzar the second, or Nebuchadnezzar the son. His father’s name also was Nebuchadnezzar, who subdued the Assyrians, and began to erect the Babylonian monarchy. He also subdued many other nations. His days being ended, his son, that before was a kind of a lieutenant general under his father, had now the sole jurisdiction. The first year of his reign was at the end of Jehoiakim’s third year, and went on in his fourth year, Jer. 25.1. This is further evident, in that the year wherein Jehoiakim was last taken captive, which was his eleventh, ch. 23.36. was the seventh of Nebuchadnezzar, Jer. 32.28.

{came up} Namely against Jerusalem. The occasion may be this; The king of Egypt went to surprise Carchemish, which belonged to the king of Babylon, ch. 23.29. and it is probable that he then got it, and returning to Jerusalem made this Jehoiakim king of Judah. Jehoiakim thereupon became tributary to the Egyptian, and haply assisted him in his wars: But Nebuchadnezzar recovered Carchemish again, and smote the King of Egypts army there, in the fourth year of Jehoiakim, Jer. 46.2. and to be revenged on the king of Judah for assisting him, and also to get thereby a fair and free passage into Egypt, came against Jehoiakim and his land.

{and Jehoiakim became his servant} Yielded to be tributary to him, as ch. 17.3. 2 Sam. 8.2,6. He saw he was not able to stand out against the forces of Nebuchadnezzar, and therefore entered into a composition, and made a covenant with him.

{three years} These were the fifth, sixth and seventh years of Jehoiakim: In these he performed his covenant with the king of Babylon.

{then he turned} From the king of Babylon to the king of Egypt. It is probable that Babylon being far from Judea, and Egypt near unto it, Jehoiakim confided in the king of Egypt more than in the king of Babylon: Yea it may be also that the king of Egypt solicited him with fair promises to be on his side.

{and rebelled against him} i.e. Nebuchadnezzar. See ch. 1.1. & 17.4.

V. 2. {And the Lord sent against him} See 1 King. 12.15.

{bands of the Chaldees} Chaldees and Babylonians were all one; the former name was from the country Chaldea, the latter from the city Babylon.

{and bands of the Syrians} These Syrians were always enemies to Israel. Now they were brought under the power of the king of Babylon, and served him.

{and bands of the Moabites} The Moabites came from Lot, Gen. 19.37. and were mortal enemies to the Israelites. See ch. 1.1.

{and bands of the children of Ammon} The Ammonites came also from Lot, Gen. 19.38. and were as great enemies to the Israelites as the Moabites. All the bands here mentioned served under Nebuchadnezzar, and made up an army. Some take it as if these several bands by themselves made inroads into Judea.

{and sent them against Judah} This inculcating again God’s sending these enemies against his people, shows it is a point not slightly to be passed over.

{to destroy it} This is spoken in relation to the intent of the enemies, who had a purpose utterly to destroy Judah. To make way to that purpose, God sent them forth. For they so far prevailed, as the king of Babylon took the king of Judah’s wife and children, many of the princes of the land, and part of the vessels of the house of God, together with the king’s treasures, and carried them away, 2 Chr. 36.6,7.

{according to the word of the Lord} Ch. 20.17. & 23.26.

{which he spake by} Heb. by the hand. See ch. 8.53.

{his servants the Prophets} See ch. 21.10. Prophets are in special manner God’s servants, being by him sent upon his special messages. Isaiah was one of the prophets here meant, ch. 20.17. Jeremiah another, Jer. 25.9. Urijah another, Jer. 26.20. Huldah also may be reckoned amongst them, ch. 22.16.

V. 3. {Surely at the Commandment} Heb. mouth. See ch. 23.35.

{of the Lord came this upon Judah} God does not only permit, but also appoint and command enemies to afflict his people when they sin against him, Isa. 10.6.

{to remove them out of his sight} See ch. 23.27.

{for the sins of Manasseh} See ch. 23.26.

{according to all that he did} To wit, before his conversion.

V. 4. {And also for the innocent blood which he shed} This is in particular mentioned, because it is a crying sin, Gen. 4.10. and defiles a land, Numb. 35.33. See 2 King. 21.16.

{for he filled Jerusalem with innocent blood} See ch. 21.16.

{which the Lord would not pardon} Though this sin, as well as others, might be pardoned to Manasseh upon his repentance, so as he was not eternally damned for it; yet, in regard of temporal punishments the Lord would not pardon it to the land so far as to free it from all such kind of judgments. Besides, if there were not many then living in the land that had a hand in shedding that innocent blood, yet the present king and his people might shed blood in their days, and thereupon God in revenging that blood which they shed might also call to mind the blood shed in Manasseh’s time; and all joined together made the greater cry, and moved God to execute the sorer vengeance. See Jer. 22.17. & Ezek. 16.6.

V. 5. {Now the rest of the acts, &c.} See 1 King. 15.23.

V. 6. {So Jehoiakim slept with his fathers} This is to be taken in a general sense. As death is a sleep, and all his fathers or predecessors died, so also Jehoiakim died. But concerning the particular kind of his death, it was different from the death of most of his predecessors, if not of them all. For he was taken by Nebuchadnezzar, bound with chains 2 Chron. 36.6. and as he was going captive to Babylon he died; and without any burial or mourning for him, he was as an ass cast forth beyond the gates of Jerusalem, Jer. 22.18,19.

{and Jehoiachin his son reigned in his stead} Jehoiachin was also called Jechoniah, 1 Chr. 3.16. which signifies the Lord’s strength; and in contempt he was called Coniah, Jer. 22.24,28. leaving out the syllable that has relation to the Lord; for he had forsaken the Lord, Jer. 22.21,28. See on the title of Psal. 9.

V. 7. {And the king of Egypt came not again} By this particle again some gather that this king of Egypt had come out of his land to help Jehoiachin, when Nebuchadnezzar besieged Jerusalem, and that was one cause why the siege lay so long against it. But Pharaoh could not deliver the king of Judah out of the hand of the king of Babylon.

{any more out of his land} Till the last year of Zedekiah, whom he came to help, but with no success; for he quickly returned home again, Jer. 37.7.

{for the King of Babylon had taken from the river of Egypt} Called Sihor Josh. 13.3. It is taken by some to be Nilus. See 1 King. 8.65.

{unto the river Euphrates} See Gen. 2.14. & 15.18. The river of Egypt was on the south of the land of Israel, and Euphrates on the north.

{all that pertained to the King of Egypt} And lay betwixt the two aforesaid rivers. This is here noted, as to show the reason why the king of Egypt durst not again come out of his land against the king of Babylon, so also to show how little cause the Jews had to trust to Egypt for help. See Jer. 2.36.

V. 8. {Jehoiachin was eighteen years old when he began to reign} See 2 Chron. 36.9. So soon as his father was dead, they set up his son on the throne, in hope to be defended by him against the Babylonians.

{and he reigned in Jerusalem three months} Ten days are added 2 Chron. 36.9. Odd days and months use in Scripture frequently to be left out to make the number run the more roundly. The reason why he continued no longer is rendered v. 10,11,12.

{and his mothers name was Nehushta} There is but a letter difference betwixt this name and that given to the brazen serpent, being broken in pieces, ch. 18.4. See 1 King. 15.2,10.

{the daughter of Elnathan of Jerusalem} This is added to show she was no alien. See ch. 14.2. & 15.2.

V. 9. {And he did that which was evil, &c.} See 1 King. 11.16.

{according to all that his father had done} This is added as a reason why he was cut off so soon, Jer. 22.21,30.

V. 10. {At that time} This time is said to be when the year was expired, or at the return of the year, which was about the spring: Then kings used to go out to battle. See 1 King. 20.22.

{the servants of Nebuchadnezzar King of Babylon came up against Jerusalem} The army of Nebuchadnezzar is comprised under this phrase, the servants, &c. They were such as were under his command. Nebuchadnezzar might fear that Jehoiakim would rebel against him, as his father had done; therefore he thought it not meet to suffer him to retain the crown; the rather, because he was set on the throne without his consent.

{and the city was besieged} Heb. came into siege. This Hebraism is elegant. Because the city was compassed about with the siege, it is said to come into the siege.

V. 11. {And Nebuchadnezzar King of Babylon came against the city} In his own person, having sent his army before, v. 10.

{and his servants did besiege it} They continued the siege till their king came.

V. 12. {And Jehoiakim the King of Judah went out to the King of Babylon} Jeremiah had told the king of Judah, that if he yielded himself to the king of Babylon, his life should be preserved, and the city and temple kept from destruction: Therefore so soon as the king of Babylon came in his own person, Jehoiachim submitted himself unto him, herein preferring the safety of his kingdom before his own.

{he, and his mother} The king of Babylon, who hated Jehoiachim, understanding that his widow was living, would not suffer her to remain in Jerusalem, lest she should plot against him. Jehoiachim’s wives also were taken, v. 15.

{and his servants} His courtiers and such as were of his household.

{and his princes} Such as were of the royal blood, and such noble persons as were of his council and acquaintance. For many of the princes of the land were left in Zedekiah’s time, Jer. 24.8.

{and his officers} Or, Eunuchs.

{and the king of Babylon took him} To be his prisoner: For he carried him captive to Babylon, v. 15.

{in the eighth year of his reign} i.e. Nebuchadnezzar’s reign. For this fell out after Jehoiakim’s reign, which continued eleven years, ch. 23.36. and also after his son Jehoiachin’s reign, which continued three months and ten days, 2 Chr. 36.9. Now Nebuchadnezzar began his reign in the fourth year of Jehoiakim, Jer. 25.1. from whence this is the eighth.

V. 13. {And he carried out thence all the treasures of the house of the Lord} The temple had at the first building great treasures therein, 1 King. 7.51. And there was from time to time, in several kings’ reigns much added thereunto, ch. 12.18. Yet as kings of Judah were wont to take out of those treasures, when they were to pay great sums to their enemies, 1 King. 15.18. 2 King. 12.18. & 16.8. & 18.15. so enemies that entered into the land of Judah by conquest used to take away those treasures, at least so much thereof as they could meet withal, 1 King. 14.26. & 2 King. 14.14.

{and the treasures of the kings house} The kings of Judah had also great treasures of their own, 1 King. 14.26. & 15.18. Herein the threatening mentioned ch. 20.17. Isai. 39.6. was accomplished.

{and cut in pieces} The enemy of God’s people had no respect to the sacred things of God, but cut them in pieces, that he might the more conveniently barrel them up together, and carry away the greater quantity. See ch. 29.13.

{all the vessels of gold} The general particle used in this and the next verse must have some limitation; as all that he could find; Or, all that he thought meet. For there were left vessels in the house of the Lord, and treasures in the king’s house, Jer. 27.18,20,21. Or it may imply that it was in Nebuchadnezzar’s power to have taken away all. After this were many more vessels carried away, ch. 25.13, &c.

{which Solomon king of Israel had made in the Temple of the Lord} See 1 King. 7.48, &c.

{as the Lord had said} This has reference to the threatening mentioned ch. 20.17. & Isa. 39.6.

V. 14. {And he carried away all Jerusalem} Jerusalem is here put for the inhabitants thereof; and under this particle all all sorts of people in Jerusalem are comprised, as noble, strong, skillful in workmanship, and other the like. This the enemy did to weaken the city, and keep it from rebelling again. The like policy did other enemies use in former times, Judg. 5.8. 1 Sam. 13.19.

{and all the princes} See v. 12.

{and all the mighty men of valour} Such as were trained up to the war, and well experienced therein, and had manifested good courage. See 2 Chr. 17.13.

{even ten thousand captives} There is mention v. 16. of seven thousand, and also a thousand more; so as by this account the whole number of captives carried away with Jehoiachin was eighteen thousand. See more v. 16.

{and all the craftsmen and Smiths} Some by this general word craftsmen mean carpenters in particular. And they are joined with smiths, because these two sorts of workmen were of greatest use to make fortifications against an enemy. The king of Babylon therefore, to prevent future oppositions, takes away such workmen, as might be most serviceable to that purpose. See the first note on this verse. If craftsmen be taken in a larger sense, for bricklayers, masons and other artificers, the reason before rendered will be the more forcible.

{none remained} This is not simply to be taken. For Zedekiah, and sundry princes, officers, and other sorts of people remained in Judea after Jehoiachin was carried away. The phrase is to be taken of that power which Nebuchadnezzar had over all, and that none remained but such as he appointed and permitted.

{save the poorest sort of the people of the land} These the conqueror did not much seek after, nor cared much for. He might purposely leave all them to manure and till the land, ch. 25.12.

V. 15. {And he carried away Jehoiachin to Babylon} 2 Chr. 36.10. Esth. 2.6. Jehoiachin having yielded himself to the king of Babylon, v. 12. had his life preserved, but his enemy would not suffer him to abide in his native country, lest he should rebel, as his father had done, v. 1. But God so provided for him, that though he were thirty-seven years in prison, yet at length he was restored, and had great favors done him, ch. 25.27. It is expressly said Jer. 24.4, &c. that the condition of Jehoiachin and those that were carried away captive with him into Babylon was far better than the condition of those that remained in Jerusalem and Judea.

{and the kings mother} See v. 12.

{and the kings wives} Both kings and others used to have many wives in those days.

{and his officers} Or, Eunuchs. See 1 King. 22.9.

{and the mighty of the land} This word mighty may comprise under it princes, nobles, captains, valiant men, wealthy men, men excellent in any science.

{those carried he into captivity from Jerusalem into Babylon} These, or some of these at least, were those that continued seventy years among their enemies, and there had habitations, Jer. 29.4, &c. and after the seventy years returned to lay the foundation of a new temple, Ezek. 3.12.

V. 16. {And all the men of might} In strength of body, Psal. 76.5. valor of mind, ch. 5.1. and estate, Ruth 2.1.

{even seven thousand} See v. 14.

{and craftsmen and smiths a thousand} These two numbers being added to the ten thousand v. 14. make up eighteen thousand.

{all that were strong and apt for war} This description has special relation to soldiers that followed the war.

{even them the king of Babylon brought captive to Babylon} See v. 18.

V. 17. {And the king of Babylon made Mattaniah his fathers brother king in his stead} Jer. 37.1. & 52.1. This relative his twice used has relation to Jehoiachin. The king of Babylon having now an absolute power over all the land of Judah, as an evidence thereof, he took the scepter from one, and gave it to another. This other was first by his parents called Mattaniah, which signifies the gift of God; the Jews of old being wont to give significant names to their children. He was one of Josiah’s sons, and Jehoiachin’s uncle, and in that respect said to be his father’s brother.

{and changed his name to Zedekiah} As the king of Egypt had dealt with Eliakim, so did the king of Babylon do with Mattaniah. See the reason ch. 23.34. Nebuchadnezzar had bound this Mattaniah by solemn oath to be tributary to him. See v. 20. & 2 Chr. 36.13. Therefore he gave him this name Zedekiah, which signifies the justice of God, implying that if he broke his oath he should find and feel the fearful effects of God’s justice.

V. 18. {Zedekiah was twenty and one years old when he began to reign} He was then fifteen years younger than his brother Jehoiakim, who was five and twenty years old when he began to reign, and reigned eleven years, ch. 23.36.

{and he reigned eleven years in Jerusalem} All full of troubles.

{and his mothers name was Hamutal, &c.} This is the same that was mother to Jehoahaz: so as these two were own brothers by father and mother. But Jehoiakim was their brother only by the father, for his mother’s name was Zebudah, ch. 23.36.

V. 19. {And he did that which was evil, &c.} See v. 9. & 2 Chr. 36.12. Much evil is recorded of him in the prophecy of Jeremiah. He and his people are resembled to a basket of very naughty figs, which could not be eaten, they were so evil, Jer. 24.8. He broke covenant and oath with him that had seated him on his throne, Ezek. 17.18,19. He also with his princes broke the Lord’s covenant made with his subjects, Jer. 34.8,11,17, &c. He consented to the casting of Jeremiah into a loathsome dungeon, Jer. 38.5. He hearkened not to the word of the Lord, Jer. 37.2.

V. 20. {For through the anger of the Lord} See 1 King. 12.15. God’s anger had long and much been provoked in the days of many kings of Judah, so as he was resolved to forbear no longer; and thereupon in his justice suffered Zedekiah to go on in those courses which would bring utter destruction. See ch. 23.26.

{it came to pass in Jerusalem and Judah} The Jews in city and country, every where followed the evil courses of their king.

{until he had cast them out from his presence} This implies an utter forcing them out of the land of Judah and city of Jerusalem, where God in special manner manifested his presence. See ch. 23.27.

{that Zedekiah rebelled against the king of Babylon} This has reference to that former phrase, it came to pass. It came to pass that Zedekiah rebelled, &c. As Jehoiakim had rebelled v. 1. so did Zedekiah here. The king of Babylon sought to be monarch of the whole world, and thereupon went from kingdom to kingdom to bring them under subjection. Herein God made him his scourge to punish the world, that every where had long and much provoked him. The prophet Jeremiah plainly made known as much to all the nations thereabouts, Jer. 29.5, &c. but they not fearing God, nor regarding his word, sought to combine themselves against Nebuchadnezzar; and understanding that Zedekiah had sworn fealty to the king of Babylon, sent their ambassadors, Jer. 27.3. to persuade him to stand against Nebuchadnezzar, and to be no longer his vassal. The like did the king of Egypt: And thus all of them prevailed with Zedekiah to break his oath: And this was the cause of his rebellion and ruin.

CHAPTER 25

V. 1. {And it came to pass in the ninth year of his reign} Jer. 39.1. & 52.4. This relative his has reference to Zedekiah mentioned ch. 24.20.

{in the tenth month, in the tenth day of the month} Hereby it appears that this fell out toward the latter end of Zedekiah’s ninth year. Because woeful consequences followed upon that which is here mentioned to have fallen out in this tenth month, there was an annual fast kept by the Jews all the time of their captivity in the tenth month, Zech. 8.19.

{that Nebuchadnezzar king of Babylon came} This was he that first set upon Jehoiakim, ch. 24.1. and took him, 2 Chr. 36.6. who also carried his son Jehoiachin captive into Babylon, ch. 24.15. and and being provoked by Zedekiah attempts the like against him, and effects it, v. 7.

{he and all his host, against Jerusalem} Zedekiah’s rebelling against Nebuchadnezzar fortified that great and strong city against him.

{and pitched against it} There set his army, and with it besieged the city.

{and they built forts against it} The enemy discerned that this city was well fortified, and that they could not easily and speedily enter it; therefore he prepared for a long siege, and built strong places without the wall for engines to be raised on to batter the city, and to make passages thereinto. Some take the word forts for a warlike engine like a turret, whereby they might throw great stones into the city, and against the walls. This word is used Jer. 51.4. Ezek. 4.2. & 17.17.

{round about} It must needs be a very great army that could begirt so great a city. By this means neither king nor subject could escape. When at a secret place and in the nighttime the king and some with him got out, the enemy that compassed the city round about had quickly notice thereof, and pursued and overtook them, v. 4,5.

V. 2. {And the city was besieged} See ch. 24.10.

{unto the eleventh year of king Zedekiah} Compare v. 1. & 3. and we shall find that the siege continued about a year and a half. It was for a while interrupted, because the Chaldeans heard the king of Egypt was coming against them, Jer. 37.5,11. but the Egyptians saw themselves too weak to fight with the Chaldeans, and thereupon returned to their own land, and the Chaldeans returned to the siege.

V. 3. {And on the ninth day of the fourth month} The word fourth is well supplied out of Jer. 52.6. Because in this fourth month the city was broken up, an annual fast was kept therein all the time of the captivity, Zech. 8.19.

{the famine prevailed in the city} Though they had laid in store of provision, yet being so close blocked up for a year and a half as they could neither themselves go out to fetch in new provision, nor any other bring in any to them, the famine must needs be very great. And though by stinting them that were in the city unto a set quantity of bread and meat, and that but a small one, they did long strive against famine, yet at length it so prevailed against them, as many perished therewith.

{and there was no bread for the people of the land} This is especially meant of the common and meaner sort. For there was some bread left for the king and the chief sort, Jer. 37.21. This famine so prevailed against many as they were forced to eat one another. It is said Ezek. 5.10. the fathers shall eat their sons, and the sons their fathers. See Lam. 4.10. Besides this famine, the pestilence also was very sore in the city, Jer. 21.6,7,9. & 24.10.

V. 4. {And the city was broken up} A breach was made, insomuch as the enemies entered thereinto, and the princes and other commanders in the king of Babel’s army sat in the middle gate, as in a place of judgment, Jer. 39.3.

{and all the men of war fled} This word fled is taken out of Jer. 39.4. The king also fled with them. When they saw the enemy entered into their city, and all hope of standing out against them any longer taken away, they fled to save their lives.

{by night} That the enemy might not discern them.

{by the way of the gate} Through a postern, or backdoor.

{between two walls, which is by the kings garden} It is supposed these walls were within the great wall of the city; and that in one of them there being a backdoor, they dug a passage through the other in the nighttime, and by a vault underground went under the great wall of the city, and under that place where the besiegers lay, into the wilderness. These walls are said to be by the king’s garden, to intimate that they were so near the palace as ordinary people did not use to come thither; so as their flight might not be discerned by the inhabitants within, or the enemies without.

{now the Chaldees were against the city round about} By this means the king and they that fled with him were the sooner discovered. See on v. 1.

{and the king} With the men of war before mentioned, Jer. 52.7.

{went the way toward the Plain} Or, wilderness. This wilderness reached to Jericho. See v. 5. Jer. 39.5. & 52.8.

V. 5. {And the army of the Chaldees pursued after the king} Either some of them that lay round about the city espied them, or else some scout, or other person gave them notice thereof.

{and overtook him in the plains of Jericho} In the tribe of Benjamin, Josh. 18.21. They were not far fled before they were overtaken.

{and all his army were scattered from him} In this common danger every one shifted for himself, and most of them neglected the king. These that were thus scattered are supposed to be the men that came to Gedaliah, v. 23. Jer. 40.7.

V. 6. {So they took the king} They who pursued him, v. 5.

{and brought him up to the king of Babylon} They would not themselves slay him, nor let him escape, but tendered him, as a great present, to their sovereign.

{to Riblah} See ch. 23.33. Here the king of Babylon himself remained till he might see the issue of the war. This place being betwixt Judea and Babylon, he might here the better receive intelligence both about the affairs of his own kingdom, and the success of his army.

{and they gave judgment upon him} Heb. spake judgment with him. The king of Babylon and his attendants expostulated the case with him, about his breach of covenant, which he had confirmed by solemn oath. See Ezek. 17.18. Some refer this relative him to the king of Babylon, as if they had conferred with him about the judgment they should execute upon Zedekiah. Others so take this clause as if Nebuchadnezzar having expostulated with Zedekiah about his breach of covenant, should refer him to a council of war, for them to determine what judgment was fit to execute upon him.

V. 7. {And they slew the sons of Zedekiah} It is probable that Zedekiah took his sons with him when he fled: They therefore being taken in the flight, fell into the enemies’ power. It may be also they consented to his rebellion; and therefore are slain.

{before his eyes} He being present, beholding this bloody spectacle, the judgment on Zedekiah was herein much aggravated.

{and put out the eyes of Zedekiah} Heb. made blind. This was done at Riblah; so as though he were carried to Babylon, yet he could not see Babylon. And herein the prophecy of Ezekiel was accomplished, He shall not see Babylon though he shall die there, Ezek. 11.13.

{and bound him with fetters of brass} They little respected his royal dignity, but dealt with him as a notorious malefactor.

{and carried him to Babylon} There he died as a miserable prisoner. But his misery moved pity and compassion in many: For they afforded him burial, and mourned for him, Jer. 34.5.

V. 8. {And in the fifth month} Because the house of the Lord and other houses were burnt, and the walls of Jerusalem broken down in the fifth month, an annual fast was kept by the Jews all the time of their captivity in that month, Ezek. 7.3.

{and on the seventh day of the month} On this day he began to make spoil, and on the tenth day he clean burnt down all, Jer. 52.12.

{which is the nineteenth year of Nebuchadnezzar king of Babylon} The fourth year of Jehoiakim was the first of Nebuchadnezzar, Jer. 25.1. Now Jehoiakim reigned seven years after that, and Zedekiah eleven. This being somewhat after Zedekiah’s eleventh year, might be betwixt the eighteenth and nineteenth of Nebuchadnezzar: Some things here set down being done in his eighteenth year, Jer. 52.29. Others in the nineteenth, as here.

{came Nebuzaradan Captain of the guard} Or, chief Marshall. Heb. master of those that slay. It was an high and honorable office, as general of the army, provost-marshal, captain of the guard, or, as some say, chief jailer. See Gen. 37.36. Dan. 2.14.

{a servant of the king of Babylon} One of his subjects, one of his army, yea a principal commander therein, put in trust by his king.

{unto Jerusalem} The king of Babylon having taken away the king, princes, and other inhabitants of Jerusalem, and executed judgment on them, his wrath was so incensed as he would not spare an house or wall belonging to that city: therefore about a month after the city was taken he sends a cruel commander to make havoc of all.

V. 9. {And he burnt the house of the Lord} This was an evidence both of the enemies’ profane and impious disposition, and withal of God’s righteous judgment. When external means of God’s worship are profaned by his people, he cares not to have those external means utterly spoiled.

{and the Kings house, and all the houses of Jerusalem} God’s house and king’s house and other houses were all alike to the impious enemy.

{and every great mans house} This comprises all the fair houses within and without Jerusalem. In the city he spared no house at all, Jer. 39.8. & 52.13. Without the city he burnt only great men’s houses.

{he burnt with fire} Thus he spoiled the houses, all the materials, and all things in them that the enemy cared not to carry away.

V. 10. {And all the army of the Chaldees} This army consisted of sundry sorts of people, and those of several nations, ch. 24.2. and all of them mortal enemies to the Jews.

{that were with the Captain of the guard} i.e. That cruel Nebuzaradan whom the king of Babylon sent to Jerusalem, v. 8.

{brake down the walls of Jerusalem round about} Some in one place, others in another; so as that great work was the sooner dispatched.

V. 11. {Now the rest of the people that were left in the city} The Jews that fled not with the king and the men of war, v. 4.

{and the fugitives that fell away} Heb. fallen away.

{to the king of Babylon} Such as in the time of the siege yielded to the king of Babylon, and came into his camp, Jer. 52.15.

{with the remnant of the multitude} Such as remained in any place within or without the city, except such as are mentioned v. 12.

{did Nebuzaradan the Captain of the guard carry away} It appears Jer. 40.1. that these were carried in chains, lest they should get away. The express number is set down Jer. 52.29.

V. 12. {But the Captain of the guard} See v. 8.

{left of the poor of the land} Such as were most accustomed to labor and best exercised in husbandry.

{to be vine-dressers} That they might take care of vineyards, orchards, and other places where trees of all sorts of fruit were planted, that they might not fall to decay, but continue to yield their fruit.

{and husband-men} Who might plow, sow, and till the land, and reap the crop. This the king of Babylon did prudently, that he himself might receive profit from this plentiful land which he had subdued.

V. 13. {And the pillars of brass that were in the house of the Lord} See 1 King. 7.15.

{and the bases} See 1 King. 7.27,28,37, &c.

{and the brazen Sea that was in the house of the Lord} See 1 King. 7.23, &c.

{did the Chaldeans break in pieces} There could be no use for the things before mentioned beside the use for which they were at first made; therefore the Chaldees, that had no mind to put them to that use, broke them to pieces. See ch. 24.13.

{and carried the brass of them to Babylon} The brass whereof these things were made was very fine brass, 1 King. 7.25. The Chaldees therefore might well think it worth the carrying to Babylon, ch. 20.17. Jer. 27.22.

V. 14. {And the pots, and the shovels, and the snuffers, and the spoons} Some of these particulars are mentioned 1 King. 7.45. but shovels, snuffers, and spoons of brass are not. Yet being here set down they were without question then all made, being useful for the altar of brass and the fire thereon, for the flesh that was sod, and for the lights.

{and all the vessels of brass wherewith they ministered} There were other vessels than those here mentioned needful about the great brazen altar; therefore this general is added to the particulars.

{took they away} These being small, so as they might well be laid together, and being fit also for sundry uses in other places, they did not break in pieces, but carried them whole to Babylon.

V. 15. {And the fire-pans} These were to take fire from the great brazen altar, and to carry it to the altar of gold, to burn incense thereon; for they were of gold.

{and the bowls} See 1 King. 7.50.

{and such things as were of gold} There being sundry other things of gold besides the fire-pans and bowls, 1 King. 7.48, &c. they are all comprised under this phrase.

{in gold, and of silver, in silver} This phrase implies that he carried away the golden and silver vessels in their kind, as he found them, and that distinctly by themselves.

{the Captain of the guard took away} He broke them not, but carried them whole as they were. See v. 14. With those which they took in the time of Jehoiachin they dealt otherwise, chap. 24.13.

V. 16. {The two pillars} See v. 13.

{one Sea} Heb. the one Sea. That Hebraism has an emphasis. It was so great as there needed no more than one, 1 King. 7.23. yet there were ten lavers made, 1 King. 7.38.

{and the bases which Solomon had made for the house of the Lord} See 1 King. 7.27, &c.

{the brass of all the vessels was without weight} See 1 King. 7.47.

V. 17. {The height of one pillar was eighteen cubits} See 1 King. 7.15. & Jer. 52.21.

{and the chapiter upon it was brass} Of the very same metal whereof the body of the pillar was.

{and the height of the chapiter three cubits} See 1 King. 7.16.

{and the wreathen work, and pomegranates upon the chapiter round about} See 1 King. 7.17.

{all of brass} So fine and excellent was the brass as they might work it into any curious work.

{and like unto these had the second pillar with wreathen work} The two pillars were every way uniform.

V. 18. {And the Captain of the guard} See v. 8.

{took Seraiah the chief Priest} He is commonly called the high priest. Of this man’s pedigree see 1 Chron. 6.14,15. It is there said that Jehozadak, who was Seraiah’s son, was carried into captivity by Nebuchadnezzar. Hence we may infer that both father and son were taken; but the father was slain at Riblah, ch. 6.21. and the son carried into Babylon.

{and Zephaniah} This Zephaniah was the son of Maaseiah, Jer. 37.3. Hereby he is distinguished from another Zephaniah, 1 Chr. 6.36. This priest was one of those whom Zedekiah sent to Jeremiah to pray for them, Jer. 21.1. & 37.3. It seems he was a man of authority among the people, in that Shemaiah wrote to him from Babylon to reprove Jeremiah for writing to the captives at Babylon a comfortable letter, Jer. 29.24,25,27. There was a faithful prophet of this name but before this man’s time, Zeph. 1.1. There is mention made of two good men, Josiah and Hen, sons of Zephaniah, after the captivity, Zach. 6.10,14. But whether they were the sons of this man, or no, is uncertain.

{the second Priest} See ch. 2.34. Zephaniah was next in office to the high priest, and chief over the Levites, Num. 3.32. Seraiah and Zephaniah were now, as of old Aaron and Eleazar, Eleazar and Phinehas, Zadok and Ahimelech, Zadok and Abiathar, 2 Sam. 8.17. & 20.25.

{and the three keepers of the door} Heb. threshold. See ch. 12.9. & 22.4.

V. 19. {And out of the City he took an Officer} Or, Eunuch. See 1 King. 22.9. It seems this officer and the two priests before mentioned and the others following lurked in the city after the enemy had taken it; But they were found out, and taken away.

{that was set over the men of war} He was at least a colonel, if not a lieutenant general; for Sopher was the general. See the sixth note on this verse.

{and five men} It is said Jer. 52.25. there were seven men. Add therefore to these five the officer going before and the scribe following, and there will be a just agreement, and the number of seven be made up.

{of them that were in the kings presence} Heb. saw the kings face. These were great men and of high place, either of the king’s bedchamber or of his privy council. They were of such account with the king, and in such office, as they might upon all occasions have free access to him, and speak unto him face to face. See Esth. 1.14.

{which were found in the city} See the first note on this verse.

{and the principal Scribe of the host} Or, Scribe of the captain of the host. The word translated scribe is by some taken for a proper name, as if it were thus translated, Sopher captain of the host. Thus may he well be reputed general of Zedekiah’s army, as Naaman was of the king of Syriah’s ch. 5.1. The same phrase translated captain of the host is attributed both to Naaman and him.

{which mustered the people of the land} This act is more proper to a captain or general than to a scribe; and it confirms that which is noted of taking ספר Sopher for a proper name.

{and threescore men of the people of the land} Though they were not in any special office, and therefore said to be of the people, yet they were not of the poor and meaner sort (for such he left behind, v. 12.) but some wealthy men, such as feared to be surprised.

{that were found in the city} Where they had hid themselves.

V. 20. {And Nebuzaradan Captain of the guard} See v. 8.

{took these, and brought them to the king of Babylon to Riblah} See v. 6.

V. 21. {And the King of Babylon smote them} See 1 King. 15.29.

{and slew them} All those before mentioned v. 18,19. having taken part with Zedekiah, and counseled him to break his covenant, the king of Babylon having got some intelligence thereof, slew them. At least they stood out to the uttermost, and did not go out, (as Jehoiachin and others did, ch. 24.12.) and so put themselves into the power of the enemy.

{at Riblah in the land of Hamath} See v. 6. & ch. 23.33.

{so Judah was carried away out of their land} Such as remained alive, and were not escaped into other countries, as v. 23. nor left by the king of Babylon in the land, as v. 12.

V. 22. {And as for the people that remained in the land of Judah} Jer. 40.5,9. These were such as had not obstinately stood out, but yielded to the king of Babylon according to Jeremiah’s frequent and earnest exhortations, Jer. 21.9. & 27.12,17. & 38.2,17,20.

{whom Nebuchadnezzar king of Babylon had left} See v. 12.

{even over them he made Gedaliah} See the story of this Gedaliah at large set down, Jer. 39.14. & 40.6, &c. & 41.1, &c.

{the son of Ahikam the son of Shaphan} This is added to distinguish him from the grandfather of the prophet Zephaniah, who was Gedaliah the son of Amariah, Zeph. 1.1.

{ruler} As the king of Babylon left many of the meaner sort in the land of Judah, so also he left sundry of the Chaldees, v. 25. Now surmising there might be differences betwixt people of different nations, and that the people left in Judea might raise tumults, if they had not a governor to keep them in order: therefore he substitutes Gedaliah who was a Jew, but, as all the circumstances of his history show, a pious, prudent, and meek-spirited man, who hearkened to the counsel of Jeremiah, and submitted himself with the first to the king of Babylon. Jeremiah’s willingness to abide with Gedaliah, Jer. 40.5,6. gives proof of his pious and meek spirit.

V. 23. {And when all the Captains of the army, they} Jer. 40.7. It is probable these captains and their soldiers were some of those that were scattered from Zedekiah when he fled, v. 5.

{and their men} i.e. The soldiers under their command.

{heard that the King of Babylon had made Gedaliah governor} Such matters are soon divulged and spread abroad.

{there came to Gedaliah to Mizpah} Mizpah was a frontier city in Benjamin, Josh. 18.26. betwixt the two kingdoms of Judah and Israel, 1 King. 15.22. The great city Jerusalem being destroyed, this was the fittest place for Gedaliah to abide in, whither the people from all parts might come to him.

{even Ishmael the son of Nethaniah, &c.} See v. 25.

{and Jaazaniah the son of a Maachathite, they and their men} The Maachathites dwelt beyond Jordan, Josh. 12.5.

V. 24. {And Gedaliah sware to them and to their men} That which he swore to them, was, that he would not betray them to the Chaldees, but rather protect them, and suffer them to live quietly in the land. Of this he assured them by oath, that he might make them the more confidently rest upon him. See 1 King. 2.8.

{and said unto them, Fear not to be the servants of the Chaldees} The Chaldees had destroyed their city and carried away most of their brethren into Babylon; the Jews therefore had cause to fear them. But Gedaliah having received assurance from Nebuchadnezzar that they should not be molested by any from him, if they would remain faithful to him, labors to assure them also that the king would keep his word; so as they need not fear him. He puts in this, to be his servants, to show that fidelity was required of them; and on that condition they need not fear.

{dwell in the land} Make choice of places and houses where you think you may be most secure.

{and serve the King of Babylon} Acknowledge him to be your sovereign, and apply yourselves to no other.

{and it shall be well with you} You shall live quietly and securely in the land, and enjoy the commodities thereof.

V. 25. {And it came to pass in the seventh month} In this month by the destruction of Gedaliah the land of Judah being brought into utter desolation, the Jews kept an annual fast therein all the time they were in captivity, Zech. 7.5.

{that Ishmael the son of Nethaniah, the son of Elishama} This Ishmael by his parentage is distinguished from Ishmael the son of Jehohanan, 2 Chron. 23.1. and sundry of other stocks.

{of the seed royal} Heb. of the kingdom. One that descended from David, and was (as we use to say) of the blood royal. This is added to intimate the cause of his cruelty upon Gedaliah, namely, envy and disdain that one whom he thought inferior to himself should have the government committed to him.

{came, and ten men with him} These came with him from the king of Ammon, who put him on the more to destroy Gedaliah, because the Ammonites did bear an inveterate hatred against the Israelites. See Jer. 40.14.

{and smote Gedaliah, that he died} They first came in appearance peaceably, and Gedaliah entertained them as friends; but while Gedaliah and others of his friends were feasting with them, Ishmael treacherously slew him. Gedaliah was forewarned hereof beforehand, but would not believe the report brought to him against Ishmael: so through credulity and confidence in a notorious dissembler he perished. See Jer. 40.13, &c. and 41.1, &c.

{and the Jews and the Chaldees that were with him at Mizpah} It was not only envy against Gedaliah, but also a cruel mind against all that subjected themselves to him, whether Jews or Chaldees, that made him execute this cruelty: He therefore destroys all he could meet withal.

V. 26. {And all the people both small and great} They were struck with a great fear, that the king of Babylon, to revenge the blood that was thus treacherously shed, would destroy all that remained in the land of Judah.

{and the Captains of the armies arose} In this case the men of war had no more courage than the common sort of people. They arose from their habitations to go out of that land.

{and came to Egypt: for they were afraid of the Chaldees} They did not presently go to Egypt. There are many passages of these captains and people, noted by Jeremiah, before they entered into Egypt. For first, they rescued from Ishmael such as he was carrying away captives to the Ammonites, Jer. 41.11, &c. After that, they went to Jeremiah with a pretense to know the mind of God, but dissemblingly, Jer. 42.1, &c. Yea further, when Jeremiah had told them the mind of the Lord, they accuse him of falsifying God’s word, Jer. 43.1, &c. After these and other like passages directly against the word of God, made known unto them by Jeremiah, they went into Egypt, Jer. 43.4, &c. When they are in Egypt, Jeremiah denounces from the Lord utter destruction against them in Egypt, Jer. 43.8, &c. and 44.1, &c. Hereupon this obstinate people lay the blame of all their misery upon the prophet, and upon the Lord who sent him; and justify themselves in their former idolatrous courses, and protest to continue therein, Jer. 44.15, &c. Thus they miserably perish.

V. 27. {And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah} This was the fifty-fifth year of his age. See ch. 24.8. So long had Nebuchadnezzar kept him in prison, though he had voluntarily yielded himself unto him, ch. 24.12. But howsoever he had so many years suffered imprisonment, yet because upon the advice of a prophet he had yielded to his enemy, God preserved his life, and at length brought him out of prison.

{in the twelfth month, on the seven and twentieth day of the month} This is said Jer. 52.31. to be on the five and twentieth day. The work might be a day or two in effecting. The king of Babylon might consult about delivering Jehoiachin, and decree to do it, on the five and twentieth day, but the publication and execution of his decree not be till the seven and twentieth. Or he might be let out of prison on the five and twentieth day, and lift up above other kings and brought to the king of Babylon’s table on the seven and twentieth.

{that Evilmerodach king of Babylon} Historians write that Nebuchadnezzar was so offended with his son as he cast him into prison, and that Jehoiachin there becoming acquainted with him, found the favor here mentioned. But whether that be true or no, sure it is that God inclined the heart of Evilmerodach to favor Jehoiachin.

{in the year that he began to reign} So soon as he had the power in his own hands, he showed mercy to that poor captive king. By this account Nebuchadnezzar reigned forty-four years: For he began his reign in the fourth year of Jehoiachin, Jer. 25.1. who reigned seven years after that; to which seven add the seven and thirty of Jehoiachin’s imprisonment, and they make up forty-four.

{did lift up the head of Jehoiachin king of Judah out of prison} Heb. house of inclosing. For men in prison are enclosed. By lifting up the head he means an alteration of the condition, or a delivering of the person of Jehoiachin. Prisoners use to hang down the head, Gen. 40.13. but when they are freed they cheerfully lift up the head.

V. 28. {And he spake kindly to him} Heb. good things with him. 1 King. 12.7. Jer. 2.6. Under this phrase is comprised a friendly countenance, fair dealing, and bestowing many good things upon him.

{and set his throne above the throne of the kings} By throne is meant a civil estate. The king of Babylon afforded some evidences of royal dignity to such kings as he held in captivity: but he gave evidences of more dignity to this king.

{that were with him in Babylon} Detained out of their dominions, in the city where his own royal throne was. And this much tended to the amplification of his own royalty.

V. 29. {And changed his prison-garments} Prisoners in prison use to wear mean apparel: but the king of Babylon ordered that the king of Judah being freed out of prison should wear such apparel as became a king. This implies an alteration of his former miserable condition, as Psal. 30.11.

{and he did eat bread} He did meal, or, he did dine and sup. Bread is put for all manner of sustenance, Deut. 8.3.

{continually before him} In his court, or at his table, 2 Sam. 9.7.

{all the days of his life} So long as they two lived together. If Jehoiachin died before Evilmerodach, then indeed this holds properly, so long as Jehoiachin lived.

V. 30. {And his allowance was a continual allowance} For himself and for his retinue.

{given him of the king} At the king’s cost and charges.

{a daily rate} A set allowance provided for him every day.

{for every day} Heb. The things of a day in his day. See 1 King. 8.59.

{all the days of his life} See v. 29.