Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. III.

Vers. 1. NOw Jehoram the sonne of Ah•••• began to reigne over Israel in Sa∣maria, the eighteenth yeare of Jehoshaphat, &c.] Chap. 1.17. it is said, that he succeeded his brother Ahaziah, and began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat; but that was onely, because Jehoshaphat when he went with Ahab against Ramoth Gi••ead, did designe his sonne Jehoram to be king in his room, and to govern the kingdome in his absence: howbeit at his return he resumed the government of the kingdome to himself, as we see in this place; and indeed there was good cause: for the trouble that Jehoshaphat was put to, to reform things at his return, 2. Chron. 19.4. argues no small distemper of the whole countrey, through the misgovernment of that his ungodly sonne in his absence: see the note, chap. 1.17.

Vers. 2. He put away the image of Baal that his father had made.] That is, he suppressed the worship of Baal which his father had set up, though he continued still the idolatry of Jeroboam in his golden calves: it was much indeed that this wicked king should reform so much; especially, his mother Jezebel being yet living, by whose means the worship of Baal was first brought in: but it may well be, that his conscience was a little startled with the death, first of his father, and then of his brother Ahaziah, occasioned by the strange fall that he got, and with the late re∣volt

of the Moabites from them; and besides, perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites; and therefore intending an expedition against the Moabites, he resolved first to suppresse the idolatry of Baal, that so his warre against Moab might speed the better.

Vers. 7. The king of Moab hath rebelled against me: wilt thou go with me a∣gainst Moab to battel?] He rebelled in the dayes of Ahaziah, immediately after the death of Ahab their father, chap. 1.1. but Ahaziah was king little above a yeare, and the most of that time perhaps bedrid with his fall, and so could not undertake the reducing of Moab to their former obedience, and so now Jehoram his brother undertakes it so soon as ever he came to the crown.

And he said, I will go up, &c.] Whether it were out of a desire that Jehosha∣phat had to be avenged on the Moabites for their defection from the kings of Judah to Israel (for being formerly tributaries to David and Solomon, they had left the kings of Judah, and given themselves for vassals unto this time to Jeroboam and his successours) or for that they had lately with other nations made warre upon him, and invaded his land, 2. Chron. 20.1. or whether it were because Joram king of Israel had put down the worship of Baal in his kingdome, and so in this re∣gard he thought he might the more safely joyn with him in this warre against Mo∣ab, though he had been formerly reproved by Gods Prophets, first, for aiding Ahab when he went against Ramoth Gilead, 2. Chron. 19.2. and, secondly, for joyn∣ing himself with Amaziah to make ships to go to Tarshish, 2. Chron. 20.37. Yet now again he joyned himself with Jehoram the sonne of Ahab, and brother of A∣maziah in this his warre against the Moabites.

Vers. 8. And he said Which way shall we go up? And he answered, The way through the wildernesse of Edom.] That is, Jehoram asked Jehoshaphat which way they should go; and Jehoshaphat advised them to go the way through the wilder∣nesse of Edom, to wit, either that they might come upon the Moabites by a way they looked not for them; or that they might take the king of Edom and his forces along with him; or else, the better to assure that nation of the Edomites by the way, of whom they had the more cause to be jealous, because some of them had lately been in the field at Engaddi against Jehoshaphat, together with the Moabites and the Ammonites, 2. Chron 20.22. The Lord set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah, and they were smitten: though at this time they were tributaries to Jehoshaphat, and so continued till his sonnes reigne, 2 Chron. 21.8.

Vers. 9. So the king of Israel went, and the king of Judah, and the king of E∣dom.] That is, the Viceroy of Edom, whom Jehoshaphat had set over them; for as yet they had no king of their own, 2. Chron. 21.8.

Vers. 11. Here is Elisha the sonne of Shaphat, which poured water on the hands of Elijah.] That is, Here is Elisha the servant or minister of Elijah: whe∣ther in this particular Elijah made use of Elishaes service, we need not enquire, be∣cause this was the ordinary imployment of servants that attended upon their masters; therefore with this proverbiall kind of speech this courtier speaks of him as Elijahs attendant, Here is Elishah that poured water on the hands of Elijah: and no doubt it was by the speciall instinct of Gods spirit, that Elisha was come along with the armie into these deserts of Edom.

Vers. 12. And Jehoshaphat said, The word of the Lord is with him.] So he judged, both because he was the disciple of so great a prophet, and perhaps his fame was already spread abroad; as also, because he conceived there was something in it, that he should be now come with the army.

So the king of Israel, and Jehoshaphat, and the king of Edom went down to him.] It was very much that three kings should go down to the prophet, and that they did not rather send for Elisha to come to them, as at other times the kings of Israel and Judah were wont to do: but first, the great extremity they were now in, might make them desirous to ingratiate themselves to Elisha by all possible meanes: se∣condly, it is like enough, that Jehoshaphat might advise him hereto; and that be∣cause knowing how much the prophets of God were despised and slighted in those dayes, he thought it requisite, by this great honour done to Elisha, to let the people see how highly they ought to esteem them▪

Vers. 13. And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, &c.] Though the king of Israel had suppressed the idolatry of Baal in his kingdome, yet because he continued still in the idol-wor∣ship of his golden calves, therefore Elisha professeth to him with great boldnesse, as became him upon whom the spirit of Elijah did rest; that there was no reason that a worshiper of idols should come to the prophet of the true God, in the time of his extremitie, but ironically wills him, to go to the prophets of his father, and the prophets of his mother, to see if they could now yield him any comfort.

Nay: for the Lord hath called these three kings together, to deliver them into the hand of Moab.] As if he should have said; Nay Elisha, do not now charge these things upon me, for as it is the Lord that hath brought us into these straits, so it is he onely I know, that can halp us out, and not these idol-gods; which those false prophets worship thou speakest of: yea if succour come not speedily we are like to be undone: you see we are like to fall into the hands of the Moabites, if they should come upon us; not I onely, but even these kings that are with me, whom I know thou doest highly esteem: it is no time therefore now to chide, but to help; where∣fore enquire I pray of the Lord for us, and call upon him that we may be delivered.

Vers. 14. As the Lord of hosts liveth, before whom I stand.] See the note, 1. Kings 17.1.

Vers. 15. But now bring me a minstrell,] This he called for, either to com∣pose his affection and to quiet his mind, that was somewhat moved against Jehoram; or rather, that by singing some holy psalm or hymn, both himself, and those that were with him present, might have their hearts raised to such holy and heavenly meditati∣ons, as might render him the fitter to ask and receive propheticall inspirations, and them the fitter to heare what God would say unto them.

The hand of the Lord came upon him.] That is, the spirit of prophesie.

Vers. 19. And ye shall smite every fenced citie, and every choice citie, and shall fell every good tree.] Thus God by this speciall direction of the prophet gave allowance to the Israelites, to do that for the punishing of the Moabites, as devo∣ted to utter destruction, which by the generall rule of the law they might not have done, Deut. 20.19. When thou shalt besiege a city a long time, in making warre a∣gainst it to take it, thou shalt not destroy the trees thereof by forcing an ax against

them: or else, that law was meant onely of the warres they were to make against the cities in the land of Canaan.

Vers. 20. And it came to passe in the morning when the meat-offering was of∣fered, that behold, there came water, &c.] This time God was pleased to choose wherein to send them water, thereby to honour that service which was done him then by his people, and to teach them that all blessings come to us by Christ (who was the summe of all those sacrifices) and are to be obtained by the prayers of his people: for the time of the morning sacrifice was also the time of publick prayer, Acts 3.1. Now Peter and John went up together into the temple, at the houre of prayer, being the ninth houre.

Vers. 23. And they said, This is bloud, &c.] The glistering of the sunne-beams upon the waters made them think the place where the Israelites were to be covered over with bloud; which conceit, was doubtlesse the more readily entertain∣ed: First, because they never dreamed of any water in those deserts of Edom, where the Israelites lay now encamped: Secondly, because not long before the like had be∣fallen their people, when they went with the Ammonites and Edomites against Je∣hoshaphat; dissension arising among them, they fell upon, and slew one another, 2 Chron. 20.22, 23. and why might not the same now happen amongst these kings that had combined together against them? And thus the Moabites were by a mis∣conceit drawn forth from their borders, which were happely strong, and through which the Israelites could not so easily have broken; being so confident of what they supposed, that they sent not forth scouts to see whether it were so as they concei∣ved, or no.

Vers. 25. And they beat down the cities, and on every good peice of land cast every man his stone, &c.] That is, whereever they came in the land of Moab, they did what they could utterly to spoile their countrey, razing their cities, casting stones upon their lands, stopping their wells, and felling their trees.

Onely in Kir-haraseth left they the stones thereof, &c.] That is, onely the city of Kir-haraseth stood in her strength and was not razed: to wit, because thither the king of Moab fled with his souldiers, and so manned it, and defended it against the Israelites: Kir-haraseth was indeed the chief and best fortified citie in the land of Moab, as we may see, Esay 16.7. and therefore no marvell it is, though that en∣dured a siege when the other were presently taken; the king being also retired thi∣ther for shelter with all his forces.

Howbeit the slingers went about it, and smote it. &c.] That is, though they could not presently take this city, yet they besieged it; the slingers seeking to beat the defendants from the walls, that they might scale them, or batter them with engines, or dig them down with mattocks, and so take the city; yet some by slingers here understand engineers, which with their engines did force stones against the walls, to batter them with violence, as now gunners shoot bullets.

Vers. 26. And when the king of Moab saw that the battell was too sore for him, &c.] That is, when he saw that his enemies were too strong for him, and were like to prevail and take the city, he sallied forth with seven hundred men upon that quarter where the king of Edom lay, hoping to break through, and so to escape: neither was it perhaps without cause that he chose to make his salley upon Edoms quarter,

for it might be, either, because that quarter was weakest; or, because his rage was most against those their neighbours for helping the Israelites; especially, considering that a while before the Edomites and they had joyned together against Jehoshaphat, 2. Chron. 20.22. or, because he might hope to find them no sure friends to this en∣terprize of the Israelites against him.

Vers. 27. Then he took his eldest sonne that should have reigned in his stead, &c.] This may be meant of the king of Edoms eldest sonne; and so it is evident by the contents of this chapter; our translatours understood it; to wit, that the king of Moab having the king of Edoms eldest sonne in his power, whether left with him as an hostage formerly, or now taken lately in that salley which he had made upon the king of Edoms quarters; he took him and sacrificed him upon the walls of the city: whereupon the Edomites being enraged against the king of Is∣rael, because by his pressing the continuance of this siege, so lamentable a mischief was fallen upon their king and his sonne, they brake up, and went in a fury away from the camp, and so the siege was raised. But I rather conceive it was the king of Moabs own sonne whom he sacrificed: First, because the king of Edom was but a vice-roy, chosen, and set over them by Jehoshaphat (for in his time they had no king of their own, 2. Chron. 21.8.) and therefore he could not have a sonne that should have succeeded him in his throne: Secondly, because this barbarous fact would rather have enraged both the king of Edom himself and the other kings to have pressed the siege the more vehemently, that they might come to be revenged on him: better therefore do most of Expositours understand this of the king of Moabs sonne; to wit, first, that finding himself in extremity of distresse, he fled to this last refuge, of sacrificing his own sonne and heir to his idol-gods, that with so pretious a sacri∣fice he might prevail with them for help: and secondly, that this he did on the wall, both to let his enemies see how resolved he was still to hold out, and that they might be afraid of the event of such a sacrifice: and thirdly, that the great indignation against Israel here spoken of, was either that the Edomites moved with this lamen∣table spectacle, were offended with the Israelites for it, and so broke up their quar∣ters and went away; or rather, that after this prodigious act of blind devotion, both the king of Moab, and the inhabitants of the city, were more bitterly enraged against the Israelites then ever, and were resolved to fight it out to the last man; which the Israelites perceiving, and withall perhaps moved with some compassion, upon that lamentable spectacle, they raised the siege and went away home: As for that place, whereby some would prove it was the king of Edoms sonne that was slain, Amos 2.1. Thus saith the Lord, for three transgressions of Moab and for foure, I will not turn away the punishment thereof, because he burnt the bones of the king of Edom into lime: that speaks of burning the king of Edom not the kings sonne; how ever it may be meant of any other salvage act of cruelty in the Moa∣bites against the king of Edom.