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.

ANNOTATIONS Upon the second book of the KINGS, Commonly called, The fourth book of the KINGS.

CHAP. I.

THen Moab rebelled against Israel, after the death of Ahab.] By David the Moabites were subdued, and made tributaries to the Israelites, 2. Sam. 8.2. but when that great breach was made in the kingdome of Israel, ten of the tribes revol∣ting from the house of David, and making Jeroboam king, the Moabites it seems revolted also from the house of David, and rather chose to give themselves for vassalls to the kings of Israel, upon whose kingdome their land bordered, and so they continued unto the dayes of Ahab; and now upon some advantage espied, to wit, the late overthrow of the Israelites by the Syrians, and the death of Ahab; or per∣haps the feeble spirit and weak condition of Ahaziah, because of his fall, Mesha the present king of Moab rebelled, and refused any longer to pay the tributes of an hun∣dred thousand lambes, and an hundred thousand rammes with their wool which hi∣therto he had paid yearely to the kings of Israel, chap. 3.4, 5.

Vers. 2. And Ahaziah fell down through a lattesse in his upper chamber, &c.] Walking in his palace of Samaria, some grate in the floor of his chamber (whereby perhaps light was conveyed to the lower room) did suddenly break, and so he fell through, and was mortally bruised with the fall: and thus God began already to cut off the accursed posterity of wicked Ahab. Indeed it may well seem somewhat im∣probable, that there should be lattesses in the upper chambers of a kings palace to let in light to the chambers beneath them; and therefore some understand by the word here translated the upper chamber, the flat roof of his house, and by the lattesse the battlements that used to be about the roofs of their houses, Deut. 22.8. and indeed for the reason before alledged, I make little question but that it was either the battle∣ments on the house top, or some rails with lattesses, or crosse barres, in some gallery adjoyning to his upper chamber (not unlike to our belconies) whereon the king leaning they brake, and so he fell through, and was mortally bruised.

And he sent messengers, and said unto them, Go, enquire of Baal-zebub, &c.] That is, the God of flies: why he was so called it is uncertain, whether because it was said, that this God appeared to his priests in the likenesse of a flie, and so buzzed his oracles into their eares, or because of the swarms of flies that were continually in his Temple, by reason of the multitude of sacrifices that were there daily slain; or rather, because they supposed this their idol-god, called here the god of Ekron, had power over the flies, wherewith in those hot countreys they were much annoyed, especially in Ekron, which stood in a moist wet countrey near the sea; or perhaps, in remembrance of some grievous judgement of flies, from which they conceited this their God had delivered them; but howsoever, certain it is, that this idol in time

grew very famous, and thence the Jewes afterwards used to call the prince of Devils Beelzebub, Matth. 12.24.

Vers. 5. And when the messengers turned back, &c.] Some Expositours con∣ceive, that so soon as Elijah had delivered that message, which God had given him in charge, to Ahaziahs messengers, on a suddain he was taken away out of their sight, (for so they understand the last words of the foregoing verse, and Elijah departed; that is, he immediately vanished away) and that this it was that so affrighted the messengers, that they durst not go on in their journey: but I rather think with o∣thers, that Elijahs telling them the secret message which they were sent about, and his foretelling the kings death, made them encline to think he was a prophet, and there∣upon to return presently to the king that sent them.

Vers. 8. And they answered him, He was an hairy man, &c.] This may be meant either that Elijah had much haire on his head or face; or else, that he had a hai∣ry mantle about him: and such indeed it seems was the usuall habit of the prophets in these times, suitable to the chief subject of their preaching, to wit, repentance: Zachary 13.4. Neither shall they wear a rough garment to deceive: and there∣fore it was that the Baptist (that he might be known to be a prophet, and that second Elijah, that was foretold should be sent amongst them, Mal. 4.5.) was clad after the same manner as Elijah was, Matth. 3.4. And the same John had his rai∣ment of Camels haire, and a leathern girdle about his loyns, and his meat was lo∣custs and wild honey.

Vers. 9. Then the king sent unto him a captain of fifty with his fifty, &c.] To wit, to apprehend him, as resolving doubtlesse to take away his life, to which it is probable, his mother Jezebel did vehemently provoke him: howsoever, herein was the madnesse of his rage notably discovered: had he not thought Elijah armed with a power above that of man, what needed he have sent a troop of souldiers to appre∣hend one poore unarmed man: and if he did think so, what a desperate folly was it to fight against the Almighty?

And he spake unto him, Thou man of God, the king hath said, Come down.] This he spake by was of derision and scorn; as if he should have said, you that boast your self to be a man of God, and under that pretence take liberty to send what bold messages you please to your king; know, that the king by me commands you to come down, and if you obey not his command, here I have those that will fetch you down.

Vers. 10. If I be a man of God, then let fire come down from heaven, &c.] If I be indeed a man of God, as you onely term me in scorn and derision, let it be manifest in the coming of that to passe, which I now foretell; even, that fire may come down from heaven and consume thee and thy fifty: this he denounced against them, out of a singular zeal for Gods glory, and by a speciall instinct of Gods spirit: and therefore when the disciples of Christ, out of a carnall desire of revenge, would have imitated this act of Elijah; they were reproved by our Saviour; the rather, because they, in regard of the Gospel, that were called to preach were more espe∣cially to shew all meeknesse and gentlenesse to men, and to desire rather to save then to destroy, Luke 9.54, 55. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and

consume them even as Elias did: But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of, &c.

Vers. 11. O man of God, thus hath the king said, Come down quickly.] To expresse his bold resolution, and that he feared not to execute the kings command, because of that terrible end which befell the former captain and his fifty; he not onely injoyns the prophet to come down, but presseth him also to do it speedily, as implying that he would not be delayed, but would dragge him down by force, if he would not yield instantly.

Vers. 13. And the third captain of fifty went up, and came and fell on his knees before Elijah &c.] Though he had not so much faith, and courage, and goodnesse in him, as to disswade the king from sending again, or to refuse to obey his com∣mand, yet out of the feare of that vengeance that fell upon those that were sent before, he humbled himself before the prophet, and sued to him to spare their lives.

Vers. 16. Thou shalt not come down off that bed, on which thou art gone up, &c.] We reade not of any violence that the king offered to the prophet when he was come to him, though thus boldly he seconded by word of mouth that message which he had formerly sent him by his servants; so mightily did God over-aw him, that erewhile was so resolute to be revenged on the prophet; and happely, the unexpected confidence of the prophet, in delivering this message, made him feare that he came armed with power from God, to execute some judgement on him, and so that might over-aw him.

Vers. 17. And Jehoram reigned in his stead, in the second yeare of Jehoram the sonne of Jehoshaphat, &c.] Ahaziah dying without children, his brother Jeho∣ram a second sonne of Ahab, chap. 3.1. reigned in his stead. But may some say, Ahaziah his brother began to reign in the seventeenth yeare of Jehoshaphat, 1 Kings 22.51. Jehoram therefore (though we should assigne to Ahaziahs reigne two com∣plete yeares, as is there said) must needs succeed in the nineteenth yeare of Jehosha∣phat, who reigned in all twenty five yeares, 1 Kings 22.42. and how is it then said, that he began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat: I answer, that Jehoshaphat in the seventeenth yeare of his reigne, when he went with Ahab to recover Ramoth Gilead from the Syrians, designed as king his sonne Jehoram, and though when he returned, he reassumed the government into his own hands; yet the eighteenth yeare of his reigne (wherein Jehoram the sonne of Ahab entred upon the crown of Israel, chap. 3.1.) is here called the second yeare of Jehoram his sonne, as counting from his first designement to the crown in the life of his father.

CHAP. II.

Vers. 2. ANd Elijah said unto Elisha, Tarry here, &c.] God had revealed to Elijah that he should be taken up to heaven; as is manifest, vers. 9. and withall had enjoyned him; first, to visit those schools of the prophets which were at Beth-el and Jericho, that he might both by his counsell and prayers leave a blessing amongst them before his departure; and perhaps, that he might put into their hands that prophecy against Jehoram the king of Judah; which some yeares after

was to be delivered to him, whereof mention is made, 2. Chron. 21.12. And there came a writing to him from Elijah the Prophet, &c. Elijah therefore addressing him∣self to this journey, immediately after which he was to be taken up into heaven, ei∣ther because he knew not what witnesses God would allow to be present at that mi∣raculous act, and affected not the spreading of his fame thereby; or because he desired to be alone, that he might the better prepare himself for this his strange passage to heaven; or because he desired to trie the constancie of Elishaes love, or whether the Lord had revealed any thing to him concerning his rapture; or lastly, to make him the more desirous to go along with him: when he was going from Gilgal he advised Elisha to stay there.

Vers. 3. Knowest thou that the Lord will take away thy master from thy head to day?] This phrase of taking away Elijah from the head of Elisha, is either used to imply that he should be taken upward to heaven; or else rather, in relation to the manner of their sitting in the schools of the Prophets; where Elijah, as the father and teacher of the Prophets, used to sit in a higher place, as it were above their heads, and Elisha and the rest at a lower place, as it were at his feet: as it is said of the Apostle Paul, Acts 22.3. that he was brought up at the feet of Gamaliel.

And he said, Yea, I know it, hold you your peace. The Lord had revealed to Eli∣sha, that his master should be that day taken up into heaven; yea, as it seems, he had enjoyned him to attend diligently his going away, and had perhaps promised him, that if he saw him when he was taken up from him, he should have a double portion of Elijahs spirit, as Elijah afterwards told him, vers. 10. So eagerly there∣fore did he intend the expectation of this miraculous rapture of his master, that he was loth to entertain the least discourse with the Prophets, lest his master should on a sudden be taken away, and he not see it; and therefore he answers them so shortly, Yea, I know it; and enjoyns them presently to hold their peace.

Vers. 7. And fifty men of the sonnes of the prophets went, and stood to view a∣farre off.] To wit, to see the assumption of Elijah into heaven; and thus by Gods providence there were many eye-witnesses of this miracle; and so likewise had Christ many eye-witnesses of his resurrection and ascension, 1. Cor. 15.5, 6. &c. and Acts 1.9.

Vers. 9. Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee.] Thus it was also with Christ, John 16.23. Whatsoever you shall ask the father in my name, I will give it you: Ephes. 4.8. When he ascended up on high, he led captivitie captive, and gave gifts unto men.

And Elisha said, I pray thee, let a double portion of thy spirit be upon me.] That is, say some, the gift of prophesie to foretell future things, and the gift of working miracles; and others conceive that he asked twice as much of the gift of the spirit as Elijah had, out of a zealous unsatisfied desire to promote Gods glory, and to do good to his people; and accordingly, say they, whereas Elijah wrought eight mira∣cles, Elisha wrought sixteen; but I rather conceive, that hereby is meant onely a great and eminent measure of the gifts of the spirit; double in regard of the other Prophets, as alluding to the priviledges of the first-born, Deut. 21.17. he was to succeed in the room of Elijah, 1. Kings 19.16. He was to be a father to the schools of the Prophets, and to be chiefly imployed in opposing the corruptions of the times,

and therefore he craves a double portion of his spirit, that he might be furnished according to the eminencie of the place, and work he was to undertake.

Vers. 10. And he said, Thou hast asked a hard thing, &c.] That is, that which God doth very rarely afford to any man, no not to his servants the Prophets, so that to obtain this for thee from God, thou mayest well think it is no easie thing, Neverthelesse, saith Elijah, if thou see me when I am taken from thee, it shall be so un∣to thee: and this Elijah prescribed, as the condition of his obtaining his desire, because though the seeing of Elijah when he was taken away could no way be an advantage in it self to draw down a double portion of his spirit upon Elisha, yet this would be both a triall of his faith, which, where it is in truth, makes men with much vi∣gilancie and intention of mind, wait for the accomplishment of Gods promises, and that in the use of the means which he hath appointed, how unlikely soever they seem to be for the procuring of the promised blessing in the eye of our reason; and might also inform him how vehement his desire ought to be in seeking to obtain that great blessing from God which he now desired, and as a signe whereby he should know whether God would grant him his desire, or no.

Vers. 11. There appeared a chariot of fire, and horses of fire.] And thus this zealous fiery spirited Prophet, after he had long and happily fought a good fight of faith, and contended for God against all the errours and corruptions of his times, was at last carried triumphantly in a chariot of fire into heaven, that is, by the holy Angels appearing in the likenesse of a chariot of fire, and horses of fire, according to that of the Psalmist, Psal. 104.4. Who maketh his Angels spirits, his ministers a flaming fire; and so by this means the Lord did exceedingly honour his faithfull servant; and withall, as before the Law, by the taking up of Enoch into heaven, so now under the Law, by this rapture of Elijah; and then in the dayes of the Go∣spel, by the ascention of Christ, God was pleased to give evident and sensible proofs, that he hath prepared the heavens for the perpetuall abode of his Saints, and that though our bodies be laid for a time in the grave, yet they shall at last be taken up into heaven, there to live with God in everlasting glory; onely they must be changed, and of naturall weak corruptible bodies, they must be made spirituall glo∣rious incorruptible bodies; and such a change no doubt there was now made in the body of Elijah, that it might be fitted for heaven.

Vers. 12. And he cried, My father, my father, the chariot of Israel, and the horsemen thereof.] That is the strength and defence both of the Church and com∣monwealth of Israel, who by his doctrine and prayers, did more for the defence of the Israelites; then all their forces of chariots and horsemen could do: and this Eli∣sha spake, either as bewailing the losse of Elijah in this regard; or else, to expresse his thoughts concerning this manner of Elijahs rapture; namely that because he had been, as the chariot of Israel, and the horsemen thereof, for their defence and safetie; therefore he was now taken up with a chariot of fire, and horses of fire, and so carried triumphantly into heaven.

Vers. 13. He took up also the mantle of Elijah that fell from him.] When Elijah was caught up into heaven, his mantle fell from him, first, to shew that he was gone where he should no more have any need of his garments or any such thing: and se∣condly, that it might be left to Elisha, as a token that God had designed him to suc∣ceed

in Elijah place: out of grief for the losse of his master, he had torn his own gar∣ments, and now to comfort him again, that very mantle is as it were given him from heaven, wherewith at his first calling he was assured that he should succeed him in his propheticall office.

Vers. 14. And said, Where is the Lord God of Elijah; &c.] These were no words of distrust and doubting, but of invocation and faith, as if he had said, I shall now see whether the spirit of Elijah rests upon me or no, by attempting to work the same miracle; or, O Lord who by thy servant Elijah didst divide these waters, make it now manifest by the same miracle that thou hast given me the spirit of Elijah.

Vers. 15. And they came to meet him, and bowed themselves to the ground be∣fore him.] As to the father of the Prophets.

Vers. 16. Lest peradventure the spirit of the Lord hath taken him up, and cast him upon some mountain, &c.] See the note upon the 1 Kings 18.12.

Vers. 17. They sent therefore fifty men, and they sought three dayes but found him not.] Thus through their mistake, the rapture of Elijah to heaven was confirmed.

Vers. 19. But the water is nought, and the ground barren.] The land of Ca∣naan was a most fruitfull land, and had the waters of Jericho been alwayes nought and the ground barren, it is not likely they would have built a city there; or that Hiel the Beth-elite would so lately have reedified it in the dayes of Ahab, if it had been then so annoyed; but we see what the Psalmist saith, Psal. 107.33, 34. He turneth rivers into a wildernesse, and the watersprings into dry ground: A fruit∣full land into barrennesse, for the wickednesse of them that dwell therein. The sinnes of the inhabitants (and perhaps the reedifying of Jericho) had brought this curse upon the place: which now therefore they commend to Elishaes consideration, as expect∣ing that the Lord would now by miracles confirm the calling of this new father of the Prophets.

Vers. 20. Bring me a new cruse, and put salt therein, &c.] Salt was more likely to make the waters brackish, then any way to heal them, and the more was Gods power magnified, who could work this alteration in the waters by such contrary means; as for his appointing the salt to be brought in a new cruse, that might be enjoyned, either, first, to make sure that it should not be any way legally unclean; or secondly, to signifie the new change that should be made in the waters; or rather, thirdly, that it might not be supposed that the salt had virtue to cure the waters from the cruse by reason of any thing that had formerly been put into it but that it was merely of God that it was effectuall for this end, according to the words of Elisha in the following verse, when he cast the salt into the spring Thus saith the Lord, I have healed these waters. And indeed, it is probable, that for this very rea∣son the Prophet did appoint the men of the citie to fetch a new cruse of salt; namely, that they might be assured that there was no underhand dealing in working this miracle.

Vers. 23. And he went up from thence unto Beth-el.] Having visited the col∣ledge of the Prophets at Jericho, he went thence to that also at Beth-el, both to in∣form them of Elijahs rapture, and the Lords designing him to succeed in his place, and to confirm them in the truth, both by his counsel and prayers.

And as he was going up by the way, there came forth little children out of the city, and mocked him, &c.] Beth-el was the chief place where Jeroboams idolatry was practised, 1 Kings 12.28, 29. though therefore the prophets had seated themselves there, because there was most need of their presence, where was the springhead of that corruption: yet it seems, the inhabitants were most of Jeroboams religion, and no marvell then, though the little children had learnt of their idolatrous parents to scoff at Gods prophets, as here they did Elisha, crying after him as he went along, Go up thou bald-head, go up thou bald-head, wherein they did not onely revile him with the name of bald-head, but also scoffed at that report, which, no doubt, was soon spread abroad of Elijahs rapture into heaven; as if they should have said, you that report your master is gone up into heaven, why do not you go up after him? for in∣deed why they should by way of derision call upon him to go up the hill, as com∣monly it is thought these words were spoken, I cannot conceive.

Vers. 24. And he turned back, and looked on them, and cursed them in the name of the Lord, &c.] That is, by authority from God, he pronounced them ac∣cursed of God; and indeed therefore it is expressed, that he looked on them before he cursed them; to intimate, that he did not do it in a suddain passion, to revenge himself, but by the speciall instinct of God, and that to punish the wickednesse of the parents in the death of these their misnurtured children; and to let the Israe∣lites see, that if God would so severely revenge the reproaching of his prophets in the mouthes of little children; much lesse would he endure it in those that were of rip••r yeares. It is strange indeed, that the prophet after durst go to Beth-el; but he went under Gods protection, who was able to defend him, as he had done his master Elijah against the fury of king Ahaziah; when he had fetched fire from heaven upon his captains and their souldiers.

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.

CHAP. IIII.

Vers. 1. THy servant my husband is dead, and thou knowest that thy servant did feare the Lord.] This she adds, first, to cleare her husband from the suspition of wasting what he had by any evill courses: secondly, to move him the

rather to pity her, because her husband was one, as Elisha knew well, that did truly and unfainedly feare the Lord; and indeed observable it is, how respectively she speaks of her husband, though he had left her in so great poverty and distresse.

And the creditour is come to take unto him my two sonnes to be bondmen.] See the notes, Exod: 21.2. and Levit. 25.39.

Vers. 2. Tell me, what hast thou in thine house.] As if Elisha should have said, come let me see what thou hast of any value in thy house, that may go toward the payment of thy debts: and thus whilest the prophet made shew, as if he desired to know how farre she was able to discharge her husbands debts, that so he might try if he could compose the difference betwixt her and the creditour; he brought her to speak of the pot of oyle she had, (to wit, that being the onely thing of any va∣lue she had; for we cannot think she was so poore, that she had nothing at all else left in her house) intending to take that occasion to give order for that whereby she was to be miraculously supplyed.

Vers. 4. Thou shalt shut the doore upon thee, &c.] This was enjoyned; first, as an act or signe, approving or testifying her faith, that being left to her self hope∣lesse of all help and succour from man, she did yet expect from the Lord that mira∣culous help which the prophet had promised her: secondly, as a circumstance, im∣plying, that it was fit they should pray unto God when they undertook this work, whereto privacy was required: thirdly, that they might not be disturbed by others, when they were imployed in this businesse they had in hand: but fourthly, and prin∣cipally, for the clearer manifestation of the intended miracle, that there might be no suspicion, that the oyle was by any body secretly conveyed into the house to them.

Vers. 6. She said unto her sonne, Bring me yet a vessell.] That is, to one of her sonnes, for that she had two sonnes is evident, vers. 1.

Vers. 8. Elisha passed to Shunem.] A city in the tribe of Issachar, not farre from mount Carmel, Josh. 19.17, 18. the very same, from whence Abishag was fetched to David, 1 Kings 1.3.

Vers. 9. I perceive that this is an holy man of God.] Not onely a prophet, but a man of eminent holinesse.

Vers. 10. Let us make a little chamber, I pray thee, on the wall.] Not that she had not room in her house to lodge him, but because she considered that the tumult of a large family might be some disturbance to the devotions, study, and meditations of a prophet, and therefore thought it convenient to provide a place for him where he might be more retired.

Vers. 12. Call this Shunamite, And when he had called her, she stood before him.] Vers. 15. it is againe said, that Elisha bad Gehazi call her; so that though it be here expressed, that she came and stood before Elisha, yet that which follows must be conceived to have been done before her coming: the order of the cariage of the businesse it seems, was this: Elisha sent Gehazi to call her to him, and withall wil∣led him to acquaint her with the businesse; namely, that in recompence of her kind∣nesse, if she had any suit to the king or captain of the host, he would be her media∣tour; she answering Gehazi, that she dwelt among her own people; and Gehazi carrying back this answer to his master, he consulted with Gehazi what then might

be done for her: and Gehazi putting him in mind that she had no child, Elisha bade him again call her.

Vers. 13. And he said unto him, Say now unto her, Behold now thou hast been carefull for us, &c.] This was the message which Elisha bade Gehazi carry her, when he was first sent to call her, wherein he makes a thankfull acknowledgement of her great care of them; and then tenders to speak for her, if she had any occasi∣on either to the king or the captain of the host; whereby it appears also, that the succour which Elisha had afforded the kings in their distresse, chap. 3.16. &c. had brought him into great credit at court.

And she answered, I dwell among my own people.] In this answer is implyed, that she needed not his help in this kind, as intimating, First, that she lived contentedly, and was not ambitious of any better condition, then that she enjoyed in a private quiet life amongst her own neighbours: Secondly, that she lived peaceably, not having occasion to complain or seek relief from higher powers, not amongst enemies, but neighbours and friends in a mean condition; nor so high as to be envied, nor so low as to be trodden on: Thirdly, that if she should have occasion to seek help, she could not want friends, that would do what one man may do for another: yet afterward it was well she found a friend in court, chap. 8.3, 4. to wit, when Gehazi obtained that her land should be restored to her.

Vers. 14. And he said, What then is to be done for her?] That is, when Geha∣zi brought back to Elisha this answer of the Shunamites, he asked Gehazi what else then there was, wherein they might gratifie her; wherein also it is well worth the noting, that though Elisha were so great a prophet, yet he would vouchsafe thus to consult and advise with his servant.

Vers. 15. And when he had called her she stood in the doore.] To wit, as out of modesty; she would not presently rush into the prophets chamber, though it were in her own house, but stood at the doore, till either he should come out to her, or call for her in.

Vers. 16. And he said, About this season, according to the time of life, thou shalt embrace a sonne.] This phrase, thou shalt embrace a sonne, implyed, not onely the birth of the child, but also the safety of the child and mother; the time is expressed much in the same words, as in the promise that was made to Abraham, concerning the birth of Isaac, Gen. 18.10. of which, see the note there.

Nay my lord, thou man of God, do not lie unto thine handmaid.] As if she had said, O that God would grant that it might be so! but my lord, thou man of God, do not deceive thy handmaid with vain hopes; she knew well that the holinesse of the prophet could not stand with wilfull lying; yet perhaps she might feare it was spo∣ken for tryall onely: and therefore as being divided betwixt hope and feare, she de∣sires to be satisfied, whether she might assure her self of what he had promised, for so it is expressed, vers. 28. Then she said, did I desire a sonne of my lord? did I not say, Do not deceive me?

Vers. 21. And she went up, and laid him on the bed of the man of God, &c.] All this she did, either as hoping the child might be restored to life, by being laid upon the prophets bed, or rather thereby to hide this occasion of grief from her hus∣band and family, lest they should hinder her in her intended designe of going to the

prophet, as confidently hoping by the prayers of that prophet, on whose bed she had laid her dead child, to receive him restored to life again: and perhaps the ra∣ther, because she had heard how Elijah had restored to life a widows dead child, 1. Kings 17.21.

Vers. 23. And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath, &c.] This he saith, because on those dayes they did usually go to the prophets to be instructed, and seldome at other times; which made him won∣der why she should desire to go now: and hereupon she answered, It shall be well; as if she had said, do not trouble your self, my journey doubtlesse shall be for good, and therefore I pray give way to it.

Vers. 26. Run now, I pray thee, to meet her, and say unto her, Is it well with thee?] Because she came in such haste at an unusuall time, he feared something was amisse with her.

Is it well with the child? and she answered, It is well.] This she spake, as it were, to cut off her speech with Gehazi, and as hastening to speak with Elisha him∣self, and withall happely as perswading her self that this which God had done would be for good.

Vers. 27. And when she came to the man of God to the hill, she caught him by the feet.] Transported with the vehemency of her passion, she fell down upon the ground, and cast her arms about his leggs, thereby expressing, both, first, the reverent respect she bare to him; as the disciples did, when they cast their arms about Christs feet, Matth. 28.9. secondly, the unsupportablenesse of her sorrow; and thirdly, the vehemency of her desire to obtain help by his means in whom all her refuge and hope was; and that she was resolved not to leave him till he had satisfied her desire, as she expresses her self afterward, vers. 30. As the Lord liveth, and as thy soule liveth, I will not leave thee.

But Gehazi came near to thrust her away.] As apprehending, that this uncouth carriage of her self towards the prophet, was neither seemly for her nor him.

Vers. 28. Then she said, Did I desire a sonne of my lord? did I not say, Do not deceive me?] That is, why was a sonne given us, of thy own motion, when I asked no such thing; yea, when I desired that thou wouldest not deceive me with vain hopes, if now my misery must be greater by losing him, then it would have been by remaining childlesse? had I offended by too violent desire of a child, I might have judged that to have been the cause why my child is now again taken away; but being given freely without any request of mine, why am I now so soon deprived of him?

Vers. 29. Then he said to Gehazi, Gird up thy loynes, &c.] As they used to do in those countreys, where they used long garments, when they meant to make hast, and for the same cause he is enjoyned not to stay to salute any body by the way. Some think the cause of this enjoyned haste, was to prevent Gehazies vain-glorious im∣parting of the businesse he was sent about to any body he should meet with by the way, which might have proved a hinderance to the working of the miracle; but that which others say, is farre more probable; namely, that it was onely to make sure that the child might be restored to life before his death came to be known in the family, that so the fathers grief might be prevented, and the miracle withall might be concealed.

Vers. 30. And the mother of the child said, As the Lord liveth, and as thy soul liveth, I will not leave thee.] Though she did not oppose nor distrust alto∣gether the course which Elisha had taken for the raising of the child, (for had she not given Gehazi the key of the prophets chamber, wherein she had locked up the dead child, vers. 21. how could he have come at him to lay the prophets staffe upon his face?) yet as questioning and doubting whether this means would be ef∣fectuall or no; and therefore desiring that he would go along with her, she resolves confidently that she will not return without him.

Vers. 31. And laid the staffe upon the face of the child, but there was nei∣ther voice nor hearing, &c.] Some ascribe this to want of faith, both in Gehazi and the mother: others think that Elisha gave that direction for the laying of his staffe upon the face of the child, without any speciall direction or promise from the spirit of God, onely because he had at other times wrought miracles with this staffe: but rather, I think, it is to be ascribed to the change of Elisha his purpose, had he not yielded to have gone himself, perhaps the staffe might have been ef∣fectuall; now the Lord was pleased to withhold his power and help till the prophet came.

Vers. 34. And he went up, and lay upon the child, &c] He applyed his body to the body of the child, so farre as it could be done in two bodies of such disproportion. See the note, 1 Kings 17.21.

Vers. 35. Then he returned, and walked in the house to and fro, &c.] Why he rose up from lying upon the child to walk to and fro, and then went and lay upon the child again, it is hard to say: it is said, that perhaps he was wearied with lying in that manner as he did upon the child, or that perceiving the flesh of the child to wax warm, as in the foregoing verse it is said it did, the joy thereof did make him rise up and fetch a turn, and then presently he lay down upon the child again: But I rather conceive all this proceeded from the excee∣ding vehemency and intention of his desires in seeking to God for the reviving of the child; it being usuall with those that are so transported with strong desires to be thus various in their actions, and sometime to be in one posture and sometime in another; as finding no rest in themselves, till their desires be sa∣tisfied.

And the child opened his eyes.] Which was a signe that the child was per∣fectly restored to life: and thus, as in other miracles, so in this. God was plea∣sed to make it manifest that the spirit of Elijah rested upon Elisha as his succes∣sour, by enabling him to do the same kind of wonders that the other had done: Elijah divided Jordan with his mantle, 2 Kings 2.8. so did Elisha too, verse 14. Elijah multiplyed the widow of Zarephaths oyle, 1 Kings. 17.14. and Eli∣sha did as much for a poore prophets widow, vers. 2: &c. of this chapter: Eli∣jah brought rain from heaven after a time of great drought, 1. Kings 18.41. and Elisha supplyed three kings and their armies with water, when they were ready to perish with drought, 2 Kings 3.16, 17. Elijah cursed the captains and their fifties that came to apprehend him, and they were presently destroyed with fire from heaven, 2 Kings 1.10. And Elisha cursed the children that reproched and mocked him, and they were presently torn in pieces by two she beares, chap∣ter

••.24. and so now here Elisha raised from death the Shunamites sonne, as Eli∣jah had raised the Sareptans sonne before, 1 Kings 17.21, 22.

Vers. 33. And Elisha came to Gilgal, and there was a dearth in the land, &c.] To wit, to visit the Colledge of the prophets which was in this citie, and that the rather, to encourage and comfort them because of the dearth that was now in the land; and therefore it is said in the next clause, and the sonnes of the prophets were sitting before him: to wit, to be instructed by him, as Paul u∣sed to sit at the feet of Gamaliel, Acts 22.3. which is perhaps the rather added, to intimate, that it was by Elishaes meanes, that the society of the prophets was not dissolved, but holy exercises were continued amongst them notwithstanding the famine.

Vers. 39. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds, &c.] That is, going forth to gather herbs for the pottage, he lighted upon this wild vine, and not knowing it, yet gathered thereof; now it is generally thought that this was Coloquintida, a plant that growes in fields and hedg-rowes, somewhat like a vine, the gourds, that is, the leaves and branches whereof are bitter and poysonous.

Vers. 40. They cryed out, and said, O thou man of God, there is death in the pot.] As fearing by their bitter and unsavoury rast there had been poyson in the pottage.

Vers. 42. And there came a man from Baal-shalisha, and brought the man of God bread of the first fruits, &c.] The first fruits by the law were to be gi∣ven to the priests, Numbers 18.12. but the priests were now driven away from the ten tribes, ever since Jeroboam had set up his golden Calves, and forbidden the people to go up to the temple at Jerusalem, 2. Chron. 11.14. and therefore this good man brought these twenty loaves of the first fruits, &c. to Elisha and the prophets, who instructed the people instead of the priests, and that the rather out of a care to supply their necessities in this great dearth that was now in the land.

CHAP. V.

Vers. 5. GO and I will send a letter unto the king of Israel.] Which was Je∣horam the sonne of Ahab, chap. 3.1.

Vers. 6. I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosie.] That is, that thou mayest cause him to be recovered of his leprosie, for what any prophet in Israel could do, he doubted not but that the king might command.

Vers. 7. He rent his clothes, and said, Am I a God, to kill and to make alive? &c.] His words shew what was the cause of his griefe; namely, the feare that Ben-hadad the king of Syria, the old enemy of Israel, sought in this to pick a quar∣rell that he might invade the land; yet likely enough it is, that to cover this, he pretended the blasphemy of requiring that of him, which was the onely proper work of God, and in the meane season never thought of what Elisha could do.

Vers. 8. Wherefore hast thou rent thy clothes?] And thus Elisha covert∣ly taxed the king for so little regarding the miracles which Elisha had wrought, that now he never entertained a thought of consulting with him, and gave him to

understand that even the Syrians should know that there was a prophet in Israel, though he and his courtiers would take no notice of him: Let him come now to me, saith he, and he shall know there is a prophet in Israel.

Vers. 10. And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, &c.] Not going out to him, First, that the miracle might be the more remarkable, the prophet doing no more but send him a message, that he should go and wash in Jordan, and he should be clean: Secondly, that Naaman might the more plainly see, that he did it not to ingraciate himself with so great a peer of Syria, or out of a hope to get any thing from him, but onely to advance the glory of the God of Israel: Thirdly, the better to try the faith and obedience of Naa∣man, which was happely also the reason why he appointed him to wash seven times.

Vers. 13. And his servants came near and spake unto him and said, My fa∣ther, &c.] Some conceive, that because Naaman had wrought some great delive∣rance for Syria, vers. 1. therefore he was usually stiled the father of his countrey, and that hence it was that his servants gave him this title, My father: others think that it was in relation to the gentlenesse of his government, in that he was to them more like a father then a lord and master: but I rather think that the great princes and nobles of Syria were usually called fathers, and that thence it was that Naa∣mans servants used this expression when they spake to him.

Vers. 14. And his flesh came again like unto the flesh of a little child.] Be∣cause leprosie used to eat away and consume the flesh, therefore it is said here of Naaman, that being cured his flesh came again, and that it was like unto the flesh of a little child; that is, full, clear and fresh▪ without any skar or mark of his for∣mer disease; ••his former storming at the prophets directions hindred not the cure, be∣cause God intended mercy to him, and would not have the word of his prophet fail of successe.

Vers. 16. As the Lord liveth, before whom I stand, I will receive none.] Though the prophets used to receive presents of those that came to them; yet here Elisha would receive none of Naaman: and that happely, first, that Naaman might not think that the prophet had done what he did in hope and expectation of receiving a reward: and secondly, that he might honour the God whom he served, and the religion he professed, by slighting and rejecting that earthly pelf, which worldly men do so much adore, and so might thereby gain Naaman to embrace the true relition together with them.

Vers. 17. Shall there not then, I pray thee, be given to thy servant two mules bur∣den of earth? &c.] Here was zeal in this new convert without knowledge: as con∣ceiving that the God of Israel would be the better pleased with his sacrifices, if they were offered on an altar made of Canaan mold; or at least, desiring by this out∣ward ceremony openly to confesse, that he was an Israelite in religion though he dwelt in Syria; and that he had joyned himself in the unity of one faith to the peo∣ple of God, he makes known these his thoughts to the prophet, as seeking his appro∣bation herein. The mold of Canaan, more then he required, he might have taken without asking leave of Elisha; who would have opposed him? but it was not so much the gift of the earth, as the giving of it for that use, (with the approbation of the prophet) which he required.

Vers. 18. When my Master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow my self, &c.] To wit, onely that the king leaning on his shoulder might bow, which he could not if he stood upright and would not bend his body: and that it was usuall with kings in those times to lean on the shoulders of their nobles, is evident, Chap. 7.2. Then a lord on whose hand the king leaned, &c. This bowing of his, though he did it onely upon this ground, his own conscience told him was not justifiable, yet because he could not avoid this, and yet keep his place and favour with the king, therefore herein he desires to be excused: the Lord, saith he, pardon thy servant in this thing; so intimating, that he desired the prophets prayers to God for him in this regard.

Vers. 19. And he said unto him, Go in peace.] Not as approving that his bow∣ing in the house of Rimmon doth the prophet bid him Go in peace, for to make a semblance or do that which should have shew of adoring the idol could not be law∣full, 1 Thess. 5.22. Abstain from all appearance of evil, 1 Cor. 6.20. For you are bought with a price, therefore glorifie God in your body, and in your spirit, which are Gods: onely as glad to see him thus farre, and rather thinking it fitting to forbear the checking of him for this reservation in hope of Gods pardoning him, then by pressing too much upon him in the weaknesse of his first conversion, to en∣danger the beating him off; he onely dismisseth him with a civill valediction, bid∣ing him farewell, Go in peace; or at the most, he doth but intimate that he did in∣deed desire that God would be mercifull to him, if he should thorough weaknesse of faith do so, or that he hoped that the Lord would direct him, so that he should not offend God with any such thing▪

Vers. 20. Behold my master hath spared Naaman this Syrian, &c.] Thus con∣temptuously did Gehazi speak of Naaman; Naaman this Syrian: to intimate the reason why he disliked his masters refusing of Naamans gifts; namely, that being a stranger, and of that nation that had alwayes been enemies to the people of God, he should rather spare him, then take that which might have done so much good to him and his, and generally to the colledges of the poore prophets who had need of some support in those evil times.

Vers. 23. And Naaman said, Be content, take two talents.] To wit, for each of the young men one; for Gehazi had told him of two young men of the sonnes of the prophets that were come to his master, as is expressed in the foregoing verse.

Vers. 24. And when he came to the towre, he took them from their hand, &c.] This might be some fort standing in the high way, or some out-house belonging to the place where the prophet dwelt; and here Gehazi took the silver and the garments from Naamans servants, not suffering them to go any nearer to the house, lest Elisha his master should see them.

Vers. 26. Is it a time to receive money, and to receive garments, &c.] He char∣geth him with receiving olive-yards, and vine-yards, and sheep, and oxen, &c. be∣cause these things in his mind he had already purchased with his two talents of sil∣ver; and Elisha would have him see, that his very thoughts God had revealed to him, and he pressed withall the unseasonablenesse of this fact, because they had now to do with strangers, and Naaman himself was but newly wonne to God,

and Elisha had purposely refused his gifts, to bring the more honour to God and their religion, all which Gehazi had crossed by his base covetousnesse.

CHAP. VI.

Vers. 1. BEhold now, the place where we dwell with thee is too strait for us, &c.] The succession of two such famous prophets, Elijah and Elisha, and the many miracles which were wrought by them, could not but draw many in these corrupt times to joyn themselves to these sacred societies of the sonnes of the prophets: and hence it was, that their colledge had not now room enough for them; and therefore they desire liberty of Elisha their master to build another, and that they affected not either pomp or state, but were contented with a very homely dwelling, is evident by this, that themselves were to be the builders of it; Let us go, we pray thee, unto Jordan, and take thence every man a beam; and let us make us a place there, vers. 2.

Vers. 8. In such and such a place shall be my Camp.] That is, the king of Sy∣ria resolved upon a place where he would lie in ambush with his army; knowing that the army of the Israelites was to passe that way, and so hoping on a sudden to fall out upon them.

Vers. 9. And the man of God sent unto the king of Israel, saying, Beware thou passe not such a place, &c.] That is, he sent to Jehoram the sonne of Ahab, who was now king, and succeeded his brother Amaziah in the throne of Israel, Chap. 3.1. Had not Ahab his father spared the king of Syria, when he had him in his power, 1. Kings 20.34. the Syrians had not been (perhaps) such continuall thornes in the sides of his sonne; but now he smarted for his fathers foolish pity: onely God was pleased to save his people by the prophet Elisha, that so they might thereby be rendred more carefull to keep God for their friend, or else might be left without excuse.

Vers. 13. And he said, Go and spie where he is, that I may send and fetch him.] A resolution that discovered no lesse folly then rage; for what a madnesse was it to lay a plot to surprise him, of whom they had said, that he knew every word that the king spake in his greatest secrecie.

Vers. 15. And when the servant of the man of God was risen early, &c.] Be∣cause Gehazi is after this Chap. 8.4. called the servant of the man of God, some Expositours hold, that it was Gehazi that the text here speaks of; and consequently that the leprosie of Gehazi was of that sort which did not make those that had it unclean, and so unfit to converse with others: But yet because Gehazi is no more mentioned in the story, as imployed in the ministring to Elisha, therefore it is most probable, that upon that fact of his mentioned in the former chapter, being stricken with Leprosie, he was dismissed from his attendance upon Elisha, and this other ser∣vant here mentioned, was one that succeeded in his room.

Vers. 18. And he smote them with blindnesse, according to the word of Elisha.] To wit, such a blindnesse as the Sodomites were stricken with, Gen. 19.11. which was not a deprivation of sight (for they would never have followed a man that promised to shew them the citie where the prophet was, if they had been stark blind) but rather a withholding of their sight from seeing that which they desired

to see, or a dazeling and deluding the sense, that made them mistake what they saw, and apprehend it to be something else then what it was.

Vers. 19. And Elisha said unto them, This is not the way, &c.] Elisha going forth of the city to meet them, when he saw them coming towards it, it seems they enquired of him both concerning the town and concerning the prophet, and hereup∣on he answered them, as secretly mocking them, and insulting over them with these ambiguous words, This is not the way; to wit, which you must go, Neither is this the citie where you must meet with Elisha; Follow me, &c.

Vers. 21. And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? &c.] It is not likely that Elisha would bring such an army of Syrians into the city, but that first he would give warning to the king to arm themselves in a readinesse, that when they came into Samaria, instead of being able to do any hurt there, upon the opening of their eyes, they should see themselves begirt with their enemies, ready upon a word given to cut all their throats: And hence is this speech of the kings to the prophet, My father, shall I smite them, shall I smite them? his repeating those words, showing that his fingers itched to make use of this advantage, to be revenged on the Syrians, though yet he would not do it without the prophets leave.

Vers. 22. Wouldest thou smite those whom thou hast taken captive with thy sword, and with thy bow?] As if he should have said, if thou hadst taken them prisoners in the battell thou wouldest not have slain them, much lesse being cast into thy hands, not by any force and policie of thine, but onely by this miraculous providence of the Almighty: Now thus God was pleased to have these bloudy enemies of Gods people dismissed in peace, that even they might publish these miraculous works of God in a strange land.

Set bread and water before them, that they may eat and drink, and go to their master.] To wit, that both he and his Syrians might there heare what God had done to this army, whom they had sent to apprehend his prophet.

Vers. 23. So the bands of Syria came no more into the land of Israel.] That is, they gave over those inrodes into the land, which before had been usuall with them; and that happely as overcome with the favour which was shown them, at least for the present, yea and when (perhaps some long time after) they did again invade the land, it was not by sending out such bands of boote-halers as formerly (fearing per∣haps, lest they should be catched in a trap, as now they had been:) but the king ga∣thered all his host, and went up against them with a power which he thought they would be no way able to resist.

Vers. 24. Ben-hadad king of Syria gathered all his host, and went up, and be∣sieged Samaria.] This was that Ben-hadad that had once before besieged Samaria in Ahabs time, 1 Kings 20.1. Then the Israelites raised the siege, and made him fly with shame and losse; and the rather happely did he now attempt the besieging of this city again, that be might blot out the reproach of his shamefull flight from the former siege, encouraged thereto by the great overthrow he had given the Israelites, in that battell wherein Ahab was slain, 1 Kings 22.34. It may indeed seem strange that Naaman, being so great with the king of Syria, did not keep him off from in∣vading the land of Israel; But for this we must consider, first, that Naaman might in

this time be dead; or secondly, that he durst not shew himself so farre a friend to Gods people, as to disswade the king from this warre; or thirdly, that perhaps he had lost his place and favour with the king, beacuse he had embraced the Religion of Israel. However, in this second siege of Samaria, we see how the Israelites still smarted for Ahabs impious pitty, in sparing this Ben hadad when he had him in his power.

Vers. 25. An asses head was sold for fourscore pieces of silver, &c.] Which was as some account, about ten pound sterling But though it were very strange that so great a price should be given for an asses head, and a clear evidence that they were put to exceeding great straits in Samaria to get food, not onely because there could be but little meat in an asses head, and asses flesh must needs be very untoothsome; but e∣specially, because it was an unclean meat, which the Israelites, by the Law of God, were forbidden to eat, Levit. 11.13. yet the second instance that is here given is farre more strange, to wit, that the fourth part of a kab of doves dung, was sold for five pieces of silver, to wit, about twelve shillings and six pence, and therefore some Expositours hold, that this doves dung was bought for salt or firing; (the inhabi∣tants of the citie being in as great straits for salt or firing, as for food) and others conceive that some few seeds of corn might be found in the dung, and that for this they bought it; or that the crop of pigeons, in which there will be some corn undi∣gested, is here comprehended under the Hebrew word here translated doves dung. But indeed, why should we think it incredible that they should eat doves dung, when we find afterwards, vers. 29. that mothers did eat their own children; extre∣mitie of famine will force men to feed on any thing that is most loathsome; whence was that insulting speech of Rabshakeh to the inhabitants of Jerusalem, that he would make them eat their own dung, and drink their own pisse, chap. 18.27.

Vers. 26. As the king of Israel was passing by upon the wall, &c.] To wit, to see if he could descry the attempts of the enemy against the citie; and especially to see whether the watches were kept, and the walls guarded by his own souldiers, as they ought to be.

Vers. 27. And he said, If the Lord do not help thee, whence shall I help thee?] If we reade this as it is in the margin of our Bibles, then it seems to be a passionate speech of the kings, wherein he curseth the poore woman for troubling him with her outcries (Let not the Lord save thee, &c.) as if he should have said, the Lord confound thee thou wretched woman; how can I help thee unlesse God send help? but according to the translation that is in our text the meaning is clear; namely, that he did in gentle terms seek to satisfie the woman, (as thinking she had cried to him for food) that it was not in his power to help her, unlesse the Lord would send them help from heaven.

Vers. 29. I said unto her on the next day, Give thy sonne, that we may eat him: and she hath hid her sonne.] To wit, to save her child alive, or with a purpose to eat him alone, and not to let her neighbour share with her.

Vers. 31. Then he said, God do so and more also to me, if the head of Elisha, &c.] Joram the king being deeply affected with that sad complaint of the wo∣man that had eaten her child (whereby he saw, to what extremities the inhabitants of the citie were brought by the famine) in a rage presently vowed that day to cut off Elishaes head, to wit, either because Elisha had threatned this judgement before it

came, or, because the king perswaded himself that Elisha could have procured help by his prayers, as formerly he had done to the army of the Syrians at Dothan, and would not; or else, because he had perswaded the king to hold out the siege, and had assured him of timely help from God, and so now he looked upon him as the cause of all the misery they now lay under: And thus the prophet that erewhiles was re∣spected by him as a father, vers. 21. My father, shall I smite them? is now in a fury designed to lose his head, as if he had been the sole cause of all their misery.

Vers. 32. But Elisha sate in his house, and the elders sate with him.] That is, some of the godly magistrates of the city, who were come to consult with him con∣cerning the misery of the city and to desire his prayers, and were now hearing him comforting them and instructing them what they should do.

See ye how this sonne of a murderer hath sent to take away mine head?] As if he should have said, he is his father Ahabs own sonne, he was a murderer, to wit the murderer of Naboth and others, and so is this his sonne Joram; for behold he hath sent one to take away my head.

Shut the doore, and hold him fast at the doore, is not the sound of his masters feet behind him? &c.] The most Expositours understand this thus; That the prophet per∣swaded the elders to shut the doore against the kings messenger, and not to let him come in, and that because immediately his master would come to recall this sentence, which in his rage he had passed against him. But others again hold, that the elders were appointed by the prophet to hold fast the doore, that the kings messenger might not enter in to take off the prophets head, as his master the king had appointed him; and that because the king himself was coming immediately after him, and then the prophet meant to make known to him how suddenly the Lord would re∣lieve them, by sending them all kind of provision in great plenty.

Vers. 33. The messenger came down unto him: and he said, Behold this evil is of the Lord, what should I wait for the Lord any longer?] This may be the speech either of the messenger, or of the king that came immediately after the messenger; whose∣soever it was, it seems the prophet had perswaded the king still to wait upon God; and received this answer, that having waited so long, it was altogether in vain to wait any longer; they might plainly perceive, that the Lord meant to deliver them into the hands of the Syrians, and therefore to what end should they suffer the peo∣ple still to perish for hunger?

CHAP. VII.

Vers. 1. THen Elisha said, Heare ye the word of the Lord.] It may be this was spoken onely to the elders, and that messenger mentioned in the latter end of this foregoing chapter, that was sent to take off Elishaes head: But because, first, Elisha did there signifie that the king was coming immediately after him; Is not the sound of his masters feet behind him? And secondly, because in the next verse it is said, that a lord on whose hand the king leaned, answered the man of God: I rather think, the king came presently after the messenger, and so this was spoken to the king and those that were come with him.

To morrow about this time, shall a measure of fine floure be sold for a shekel, &c.]

That is, for two shillings and six pence: before, an asses head was sold for about ten pound, and a cab of doves dung for about twelve shillings and six pence; and yet now a measure of fine floure, (which was about a peck and a pottle, as most account it) should be sold for a shekel, which was about two shillings six pence, and so also two measures of barley, a mighty change.

Vers. 2. Then a lord on whose hand the king leaned, answered, &c.] Some Ex∣positours hold that this was that messenger mentioned in the latter end of the fore∣going chapter, that was sent to slay Elisha: but me thinks it is plain, that these words describe a person not mentioned before, and that the king himself was present when the words of the prophet was thus slighted by his great favourite: As for the custome of kings leaning on their nobles hands, see chap. 5.18.

If the Lord would make windows in heaven, might this thing be?] That is, if the Lord should cause the heavens to rain corn, if showers of floure and barley should from the cloudes be poured down upon us, there could not be such plenty.

Vers. 3. And there were foure leprous men at the entring in of the gate.] For they might not be within the city, because they were lepers, Levit. 13.44, 46. but yet withall observable it is, how scrupulously carefull the inhabitants of Samaria were to observe that law of God, of not suffering the lepers to come amongst them; yea though they were ready to perish for hunger, whilest in the mean season they made no bones of transgressing Gods law in a matter of greater weight and conse∣quence, by their grosse idolatry.

Vers. 5. And they rose up in the twilight, to go unto the camp of the Syrians.] That is, in the twilight of the evening, and it seems the Syrians were fled but a little before they came; for of them it is said too, vers. 7. that they arose and fled in twilight, and that both must be meant of the evening twilight is evident, because it was in the following night; that first, the lepers were getting themselves a booty in the tents of the Syrians, vers. 9. If we tarry, say they, till the morning light, some mischief will befall us: And secondly, that the city was raised by them, vers. 12. and the king arose in the night, &c.

Vers. 6. For the Lord had made the host of the Syrians to heare a noise of cha∣riots, &c,] Which yet the lepers nor none in the city heard; the Lord could easily have stricken these Syrians dead in the place, but he was pleased rather, as it were in a way of scorn and derision, to fright them with their own fancies, and to make them fly, not daring to take their very horses with them, like so many mad distracted men; when there was not a man near them to do them any hurt.

Vers. 9. If we tarry till the morning light, some mischief will come upon us.] This they said, because they judged it so great a fault not to acquaint their brethren with that which God had done for them: when there were so many amongst them that were in danger every moment to perish with hunger.

Vers. 10. So they came, and called unto the porter of the city: and they told them, &c.] That is, the porter of the gate and the watchmen that were with him.

Vers. 11. And he called the porters, and they told it the kings house within.] That is, the city porter went to the kings palace, and called to the kings porters there, and acquainted them with the businesse, who presently went and told the kings servants within the tydings that were brought them.

Vers. 13. Behold they are as all the multitude of Israel, &c.] That is, we need not scruple the exposing of these to danger, whether men or horse, that we send forth to see whether this be true which these Lepers report, for alas they are as all the mul∣titude of Israel, consumed, and ready to perish for hunger; and as good dye by the sword of the Syrians, as stay behind to be starved here.

CHAP. VIII.

Vers. 1. THe Lord hath called for a famine, and it shall also come upon the land seven years.] And thus the people continuing in their sinnes, the judgements of God were doubled upon them. In Elijahs time, God sent a fa∣mine amongst them, but that lasted onely three yeares and a half, James 5.17. Eli∣jah was a man subject to the like infirmities, and he prayed, and it rained not for the space of three years and a half, but now this continued full seven years.

Vers. 2. And she went with her houshold and sojourned in the land of the Phili∣stines seven years.] Because it is said of this good Shunamite, that she went with her houshold, &c. it is probably conceived, that her husband being dead, she was at present a widow; and a notable discovery it was of the Lords high displeasure a∣gainst his people, that in the neighbour countrey of the Philistines there was no want, and yet in the kingdome of Israel a sore famine prevailed, yea and in Judah too: for it is not likely this good woman would have sought the preservation of her life amongst the Philistines, if she might have done it amongst her brethren of Ju∣dah: though the Philistines were a wicked people, yet they had not the means of grace as Gods people had; and therefore it is no wonder, though God was most provoked with the idolatry and other wickednesse of his own people.

Vers. 4. And the king talked with Gehazi the servant of the man of God, &c.] When the Shunamite came to cry unto the king for her house and her land, (which in the time of her absence was seised upon by her kindred, or by the officers of state for the kings use) she found the king talking with Gehazi, concerning the miracles which Elisha had wrought, and so by that means found favour with the king, and recovered her estate. Some Expositours conceive that this was before Gehazi was stricken with leprosie, though that be inserted in the history before this, chap. 5.21. else they think the king would not have talked with him: But without very evident grounds, it is not fit to recede from the order of the history, I conceive not that le∣pers were ever so secluded from cohabitation with others, but that they might up∣on occasion have some conference with them; especially it might be so here, when the king had so great a desire to heare a true relation of all the wonders that Elisha had wrought; onely indeed, if this were after Gehazi was a leper, observable it is, that notwithstanding Gehazi did here speak so honourably of his master, upon whose word so sore a judgement had seized upon him.

Vers. 6. So the king appointed to her a certain officer, saying, Restore all that was hers, &c] The word translated officer signifies an eunuch, as it is in the mar∣gin of our bibles: kings it seems in former times had eunuchs to be the chief officers in their courts, whereupon in processe of time all their chief officers were called Eunuchs. As we see Potiphar to whom Joseph was sold, though he were a married man, is termed an Eunuch. Gen. 37.36.

Vers. 7. And Elisha came to Damascus, and Ben-hadad the king of Syria was sick, &c.] The most received opinion is, that Elisha went now to Damascus, ac∣cording to a charge given him by Elijah, purposely to anoint Hazael king; but why was Elijah sent from mount Horeb to Damascus, if God meant not that he himself should anoint Hazael, 1. Kings 19.15. And the Lord said unto him, Go, return on thy way to the wildernesse of Damascus, and when thou comest anoint Hazael to be king over Syria: rather therefore I conceive that Elisha went now by the speciall instinct of Gods Spirit, to confirm that to Hazael, by a second pre∣diction, which formerly upon Elijahs anointing, he did not much believe: and that the rather because of the present famine in Israel, and so coming thither found Ben-hadad sick; whether his sicknesse was occasioned through grief (as Josephus saith) for the shamefull flight of his armie from the siege of Samaria, chap. 7.6. especially when he heard it was occasioned by a causelesse feare, the Scripture expresseth not; but onely notes how in his sicknesse he was glad to consult with the Prophet con∣cerning his recovery, whom ere while he sent to apprehend in Dothan, chap. 6.13, 14. encouraged happely thereto also, by the miraculous cure that he had wrought upon the leprosie of his servant Naaman.

Vers. 10. Go, say unto him, Thou mayest certainly recover, &c.] That is, thy disease is not mortall, Thou mayest certainly recover of thy sicknesse; that therefore which the Prophet addes concerning his death, howbeit the Lord hath shewed me that he shall surely die, doth not contradict this which he said concerning his sicknesse. The question was whether he should recover of that sicknesse wherewith he was vi∣sited; to this a direct answer is given, that he might well recover, notwithstanding his sicknesse; but withall an intimation is given to the messenger that he should surely die, to wit, by another means, though not by his sicknesse.

Vers. 11. And he settled his countenance stedfastly, till he was ashamed.] That is, Elisha did fix his eyes stedfastly upon Hazael, untill he began to be ashamed, be∣cause he saw he could not forbear weeping; or rather, untill Hazael began to blush, and to be ashamed, because he saw the Prophet look so earnestly upon him.

Vers. 13. And Elisha answered, The Lord hath shewed me that thou shalt be king over Syria.] Intimating, that in this regard it was likely enough he would ex∣ercise those cruelties upon the Israelites, which now he made so strange of; and that because he should then have power to do it, and withall, when once he sate in the throne of Syria, he would bear the same deadly hatred against Gods people, which his predecessours had done before him, and thence is Damascus threatned under those terms, Amos 1.4. I will send a fire into the house of Hazael, which shall devoure the palaces of Ben-hadad.

Vers. 15. He took a thick cloth, and dipt it in water, and spread it on his face, &c.] And thus Ben-hadad was strangled by Hazael, and that so, that no signe or token could be seen in his dead body of any violence that was offered him, and per∣haps too under a pretence of allaying the distemper of heat he was in, by reason of his sicknesse.

Vers. 16. And in the fifth yeare of Joram the sonne of Ahab king of Israel, &c.] Jehoshaphat had designed his sonne Jehoram to be king, and appointed him to govern the kingdome in his absence in the seventeenth yeare of his reigne, a little

before he went with Ahab against Ramoth Gilead (and thence the yeare of Jeho∣ram king of Israel his beginning to reigne, is counted to be both the eighteenth yeare of Jehoshaphat, 2. Kings 3.1. and the second yeare of Jehoram the sonne of Jehoshaphat, 2. Kings 1.17.) but at his return he resumed the royall power wholly to himself, not communicating the same again to his sonne, untill the fifth yeare of Joram king of Israel, which was the two and twentieth of Jeho∣shaphat: and then this old king took unto him this his eldest sonne, as partner in the government, himself yet living; the cause whereof, in all probabilitie, was some discord and differences which brake out even then between him and his younger brethren, which as they moved Jehoshaphat to commit to his younger sonnes the cu∣stody of strong fenced cities in Judah, 2. Chron. 21.3. the better to assure them, if it might have been, against the power of their elder brother; so also on the other side, it caused him, to put this his eldest sonne in possession of the kingdome, whilest him∣self was living, for fear of tumult after his death.

Vers. 17. And he reigned eight years in Jerusalem.] To wit, foure years toge∣ther with his father, and foure years himself alone.

Vers. 18. For the daughter of Ahab was his wife.] To wit, Athaliah, vers. 26.

Vers. 19. Yet the Lord would not destroy Judah, for David his servants sake, as he promised him to give him alway a light, &c.] That is, one of his seed, in whom the soveraigntie of Judah should be continued, though farre short of the glo∣ry that formerly they enjoyed, before the revolt of the ten tribes.

Vers. 20. In his dayes Edom revolted from under the hand of Judah, &c.] The Edomites ever since Davids time, 2. Sam. 8.14. had been tributaries to the kings of Judah, and had been governed by a Viceroy whom they set over them, 1. Kings 22.47. There was no king in Edom, a deputy was king. But now they cast off this yoke, and so the prophecie of Isaac began to take effect, Gen. 27.40. that Esau should break the yoke of his brother Jacob from off his neck. 2. Chron. 21.2, we reade, first, that so soon as his father was dead, he presently made use of his power against his six younger brethren; and having gotten them into his hands slew them, and, together with them for company, many of the great men of the land, such belike, as ei∣ther formerly or then had taken their part, & that withall he took upon him to make innovations in Religion, erecting high places in the mountains of Judah, and forcing the people to embrace that idolatry which himself had learned from the house of A∣hab, vers. 10.11. And these combustions in the land of Judah, we may well think gave encouragement to the Edomites to revolt at this time, and so God punished these his abominable courses.

Vers. 22. Yet Edom revolted from under the hand of Judah unto this day.] That is, though Joram overthrew the Edomites in that forementioned battel, vers. 21. yet they retiring into their places of advantage, persisted resolutely in their revolt, and so he was forced to return again into his own land; which indeed is not so strange, if we consider, that he might perhaps heare of the revolt of Libnah, a citie in his own countrey, and then no wonder though he stayed not to prosecute his victory in the land of Edom.

Then Libnah revolted at the same time.] Libnah was a great citie within Judah, one of the royall cities of Canaan when Joshua entred it, Josh. 10.29, 30, It was

by him given to the priests the sonnes of Aaron, Josh. 21.13. and now it rebelled against Joram, because he had made such innovations in Religion, and forced the people to idolatry, as is expressed, 2. Chron. 21.10, 11. which no marvell though the Levites were least able to endure. It is much indeed that one citie alone should venture upon such an attempt; but perhaps the kings absence whilest he was in Edom, and the discontent of the people; yea perhaps some correspondence they might have with the Philistines (who ere long invaded the land, 2. Chron. 21.16, 17.) gave them hope of abettors, and how they sped in the conclusion, the Scripture ex∣presseth not.

Vers. 24. And Joram slept with his fathers, and was buried with his fathers in the citie of David.] Before his death there was a prophesie in writing delivered him from Elijah the Prophet, 2. Chron. 21.12. which threatned both his people, his children, his wives, and his own body, and immediatly what was threatned came to passe: for, first, the Philistines and Arabians brake into Judea, took the kings house, made spoil of his goods, and slew or carried away all his children, save the youngest onely; and then afterwards the Lord smote him with a grievous dis∣ease in his bowels, which left him not till his guts fell out, and being dead, he was obscurely buried in the citie of David, but not in the sepulchres of his Ancestours the kings of Judah; and that without the lamentations and solemnities that had been used in other princes funeralls, 2. Chron. 21.16. All the time of this kings reigne another king of the same name reigned in Israel, to wit, Joram the sonne of Ahab his brother in law.

And Ahaziah his sonne reigned in his stead.] He is elswhere called Jehoahaz 2. Chron. 21.17. and Azariah, 2. Chron. 22.6. He was the youngest sonne of Joram, for all the elder sonnes were slain, or carried away by the Philistines, 2: Chron. 21.17. In S. Matthews catalogue of the kings of Judah, it is said, Matth. 1.8. that Jehoshapoat begat Joram, and Joram begat Ozias, and so this Ahaziah who succeeded Joram, and Joash who succeeded Ahaziah, 2, Kings 11.2. and Amaziah, who succeeded Joash, 2. Kings 12.21. and was the father of Ozias are quite left out; but this I conceive was onely, because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks (according to the three great changes that had happened in the state, and finding just fourteen in the first rank from Abra∣ham to David, he laboured to reduce the other ranks to the same number too, as knowing that equall numbers are a help to the memory, and so to make just fourteen generations in that rank; also from David to the captivitie he leaves out Ahaziah, Jo∣ash, and Amaziah, and them perhaps rather then others, because they were the next from Ahab, by Athaliah the daughter of Ahab and wife of Joram.

Vers. 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel, &c.] Yet chap. 9.29. it is said, that he began to reigne in the eleventh yeare of Joram king of Israel, which is, because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh, and the beginning of the twelfth yeare of Joram king of Israel.

Vers. 26. Two and twentie years old was Ahaziah when he began to reigne, &c.] In the 2. Chron. 22.2. it is said, that he was two and fourty years old when he be∣gan to reigne; we may reconcile this thus, that he was two and fourty years old when he began to reigne alone by himself, but that he was made king also when he

was but two & twenty years old, his father yet living; but then that must be granted which is before noted upon 1. Kings 22.42. to wit, that Asa also was made king in his fathers life time; and indeed, because this answer may have some strong objections made against it, therefore others do rather reconcile these two places thus, to wit, that those words in 2. Chron. 22.2. Fourty and two years old was Ahaziah when he began to reigne, must be understood of the continuance of Omries pedigree, who was great grandfather to this Ahaziah. Omri reigned as sole king six years, 1. Kings 16.23. Ahab two and twenty, 1. Kings 16.29. Ahaziah his sonne two, 1. Kings 22.51. Joram twelve, 2. Kings 3.1. And thus Omries stock continued fourty and two years; and therefore it is said, that Ahaziah (who was of that stock by his mo∣ther Athaliah) in his two and fourtieth yeare began his reigne. But this answer me∣thinks is more unsatisfactory then the other; the words in 2. Chron. 22.2. will hardly bear such an interpretation.

And his mothers name was Athaliah, the daughter of Omri king of Israel.] That is, the grandchild of Omri, the daughter of Ahab, the sonne of Omri, vers. 18.

Vers. 27. He was the sonne in law of the house of Ahab.] That is, the sonne of Ahabs sonne in law, to wit, the sonne of Joram by Athaliah Ahabs daughter; yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab, though by another wife Joash was born, who succeeded him in the throne, chap. 12.1.

Vers. 28. And he went with Joram the sonne of Ahab, to the warre against Ha∣zael the king of Syria in Ramoth Gilead.] Toward the latter end of his reigne Jo∣ram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria (which Ahab his father had formerly attempted with ill successe) and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition, as Jehoshaphat had formerly done with Ahab.

Vers. 29. And king Joram went back to be healed in Jezreel, of the wounds which the Syrians had given him at▪ Ramoth, &c.] That is, Ramoth Gilead: ha∣ving wonne the town, and then manned it strongly, leaving the chief of his army there behind him with his captains (of whom Jehu was the chief) he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ra∣moth Gilead. See the note, chap. 9.14.

CHAP. IX.

Vers. 1. ANd Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, &c.] That is, prepare thy self, and go with speed: the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently, whilest Jehu had the army with him at Ramoth Gi∣lead, and Jehoram was gone from thence to Jezreel: and therefore the prophet that was to give him his commission, was sent with such speed: which may also be the rea∣son why aged Elisha went not himself, but sent one of the younger prophets.

Vers. 2. And make him arise up from among his brethren, and carry him to an ••••nner chamber.] The message sent by this prophet to Jehu, was to be delivered thus secretly, first, that the prophet might do it without danger or fear: and secondly, that which was to be done by Jehu, might be done before there was any notice ta∣ken

of it by any body that should endeavour to prevent it, and therefore he was enjoyned to call him out from among his brethren; that is, his fellow captains, and to withdraw him into an inner chamber.

Vers. 3. Then take the box of oyl, and poure it on his head, &c.] See the note 1. Kings 19.15, 16. As for that following clause, then open the doore, and flee, and tarry not, that is added to prevent any delay, by the captains propounding any que∣stions to him, when he came out from anointing Jehu.

Vers. 4. So the young man, even the young man the prophet, went to Ramoth Gilead, &c.] The doubling of this word, the young man, seems to hold forth this as observable, that though the service was perillous, and the prophet but a young man that was sent about it, yet he performed it exactly and boldly.

Vers. 9. And I will make the house of Ahab like the house of Jeroboam, &c.] These former presidents of Gods dealing with Jeroboam and Baasha are alledged; first, to discover the more fully, with what severity God would wholly root out his posterity: secondly, to assure him the better that it should be so, by calling to mind Gods dealing with others before him in the like manner: and thirdly, to in∣timate to Jehu, what he might likewise expect if he were not more carefull to walk in the wayes of Gods commandments.

Vers. 11. And one said unto him, Is all well? wherefore came this mad fel∣low to thee?] Perhaps the troubled thoughts of Jehu were discerned in his coun∣tenance: however his fellow captains might easily gu••sse that a prophet (for such it seems they knew him to be, perhaps by his habit) coming in such haste with an er∣rand so secretly delivered, there was somewhat of importance in it: and therefore they enquire of him, whether all were well. And yet withall these Baalitish Russians cannot mention the prophet of God without a flout, wherefore came this mad fel∣low hither? for such the prophets were in those dayes esteemed, because they plea∣ded inspiration from God, and spake and did sometimes what such carnall wretches thought none but mad men would speak or do, Jerem. 29.26. and Hos. 9.7.

And he said unto them, Ye know the man, and his communication.] As not be∣ing able to resolve on such a sudden, whether it would be safe for him to discover what the prophet had said to him, he gives them at first an uncertain answer, Ye know the man, and his communication; that is, you know him to be a prophet, and by the man you may guesse at his errand, and that what he sayes is from the Lord: or, a mad man indeed he is as you rightly guessed, and therefore it is no great mat∣ter what he said.

Vers. 12. And they said, It is false, tell us now.] Hereby they give Jehu to understand that they knew him not, nor could guesse at his errand; or rather, that they knew he came about some extraordinary businesse, which therefore they would have him truly to discover to them.

And he said, Thus and thus spake he to me, &c.] Being overcome by their im∣portunity, and withall considering of what importance their aid might be to effect what was spoken, he resolved to put it to the venture, and told them exactly all that the prophet had said to him.

Vers. 13. Then they hasted, and took every man his garment, and put it under him on the top of the stairs, &c.] Great houses have usually an ascent of staires

of the court into the first rooms, there (or else on some scaffold to which there was an ascent, and which they used at other times for some other occasions, (as happely, from thence to make proclamation or speeches in the hearing of the people) in stead of a throne, they set him on their garments laid on a heap; or else on something whereon he might be raised aloft in the sight of the souldiers, they spread their garments, so trimming it up by way of honouring him, and to signifie their sub∣jection to him, and their readinesse to imploy all that they had for the advancement of his kingdome (as in the like respect, we see the people spread their garments in the way, as Christ rode in triumph into Jerusalem, Matth. 21.8.) and so having done this, they proclaimed him king: Nor need we wonder, that the greatest num∣ber of the captains should thus suddenly joyn with Jehu against Joram their king, and that upon the word of one, whom by way of derision they had erewhile termed a mad fellow: for first, it may well be that the house of Ahab was at this time odious to all, for their horrible wickednesse: secondly, Jehu was now, it seems, commander in chief over the army in Ramoth Gilead, and so highly estee∣med amongst the captains and souldiers: thirdly, when they compared that which was spoken by this prophet, who had now anointed Jehu, with that which it was well known Elijah had prophecyed concerning the utter extirpation of Ahabs po∣sterity, this might much prevail with them: and fourthly, there was doubtlesse a speciall hand of God inclining them to the speedy furtherance of that which he had determined should be done.

Vers. 14. Now Joram had kept Ramoth Gilead, he and all Israel, because of Hazael king of Syria, &c.] That Ramoth Gilead was a little before this in the possession of the Syrians, is evident, chap. 8.28. where it is said that Ahaziah king of Judah went with Joram the sonne of Ahab, against Hazael king of Syria in Ra∣moth Gilead: again, that Joram did in this expedition winne Ramoth Gilead from the Syrians, is evident in this place, where it is said, that Joram kept Ramoth Gile∣ad, and verse 15. where Jehu adviseth the captains, not to suffer any man to go out of the city: It seems therefore, that when they had taken the town, though Joram went away to Jezreel to be healed of his wounds: (which was a great advantage for the furtherance of Jehues advancement amongst the souldiers, and is therefore here mentioned) yet he left his army behind him in Ramoth Gilead, either because he feared lest Hazael should come with some forces to recover Ramoth Gilead a∣gain out of his hands, and therefore it is said here, that Joram kept Ramoth Gilead, because of Hazael; or else rather, because though they had taken the town, yet there was some fort or castle which the Syrians still held, and for the gaining thereof Jehu and the army was left in Ramoth Gilead.

Vers. 16. So Jehu rode in a chariot, and went to Jezreel, for Joram lay there, and Ahaziah king of Judah was come down to see Joram.] This is added both to clear the following story, and withall to imply, what state and jollity there was in Ahabs court, when God wrought so great a change: doubtlesse the house of Ahab since the revolt of Moab, was never in a more flourishing condition: there were seventy princes of the bloud royall at this time in Samaria, as many Expositours ga∣ther from that, chap. 10.7. And it came to passe, when the letter came to them, that they took the kings sonnes and slew seventy persons: Joram had by valiant fight

recovered Ramoth Gilead from the Syrians, (which his father had attempted in vain) and was indifferently recovered of the wounds he had there received. The king of Ju∣dah was come thither to visit him, and fourty princes of his bloud were expected, cha. 10.13. for whose entertainment at a time of such rejoycing, no doubt both Joram and Jezebel made great preparations; and yet behold in the midst of this security, Eli∣ahs prophecy that was now forgotten, shall be fulfilled in their ruine.

Vers. 17. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?] As fearing that some disaster had happened at Ramoth Gilead.

Vers. 18. And Jehu said, What hast thou to do with peace? turn thee behind me.] He would not suffer the messenger to return, lest Joram being warned by him, should escape by flight, or arm himself for resistance; and therefore he wills the messenger not to talk of peace for Joram, but to follow him; as knowing, that it was in vain for him to attempt to fly back, when he commanded him to stay.

Vers. 20. And the driving is like the driving of Jehu the sonne of Nimshi.] That is, the grandchild of Nimshi: for he was the sonne of Jehoshaphat, who was the sonne of Nimshi, ver. 2.

Vers. 21. And Joram king of Israel, and Ahaziah king of Judah went out, &c.] It was strange that neither of these kings should apprehend that they were e∣nemies that were descried, when they perceived that they detained the messengers that were sent to know who they were: but thus we usually find men infatuated whom God intends to destroy.

Vers. 22. And it came to passe when Joram saw Jehu, that he said, Is it peace Jehu?] As if he had said, What is the cause of this thy unexpected coming hither? have ye taken the strong hold, which the Syrians held in Ramoth Gilead, by assault or composition? or have the Assyrians come upon you, and put you to flight? or what is the matter that ye are so suddenly come hither, and in so great haste?

And he answered, What peace, so long as the whoredomes of thy mother Jeze∣bel, and her witchcrafts are so many?] Idolatry is often in the Scripture called whore∣dome, Deut. 31.16. And this people will rise up and go a whoring after the gods of the strangers of the land whither they go to be among them; and Levit. 20.5. And I will cut him off, and all that go a whoring after him, to commit whoredome with Molech: and mens inveigling or compelling others to partake with them in their idolatry, is called witchcraft; because as harlots were wont with their enchan∣ted cups and love-potions, to make men dote upon them; so these great ones that were idolaters did by their flatteries and threatnings winne others to their spirituall fornication: whence it is that in these very terms the idolatry of Nineveh in Na∣hums prophecy, is said to be the cause of her approaching misery, chap. 3.4. Be∣cause of the multitude of the whoredomes of the well favoured harlot, the mistres•••• of witchcrafts, that selleth nations through her whoredomes, and families throug•• her witchcrafts: and these, no doubt, are principally the whoredomes and witchcraft•• wherewith Jezebel is here charged by Jehu, though withall it may well be that sh•• was guilty (as Idolaters use to be) of whoredome and witchcrafts in the ordinar•• sense, and so Jehu used such expressions as might comprehend both the one an•• the other.

Vers. 24. And smote Jehoram between his arms, and the arrow went out at h••••

heart.] That is, he shot the arrow and smote him betwixt his shoulders, as he was flying away, so that it went out at his brest through his heart.

Vers. 25. When I and thou rode together after Ahab his father, the Lord laid this burden upon him, &c.] To wit, that dogs should lick the bloud of Ahab in the place where they had licked the bloud of Naboth, 1 Kings 21.19. concerning which see the note there. Now such prophecies as this that contained threatnings and curses, were usually called burdens, because the evil therein threatned was like to fall hea∣vie upon those against whom they were denounced, as is evident, Isa. 13.1. and so in many other places.

Vers. 27. But when Ahaziah the king of Judah saw this, he fled by the way of the garden house, &c.] To wit, choosing that as a secret way, though he fled to∣ward Jezreel, yet he durst not enter the city, but in the suburbs, where their garden-houses were, he turned aside into some by way, hoping by that means to escape; but what the successe was, the following words do shew: Jehu and his captains at last overtook him, and so they smote him at a place by Ibleam, a town that belonged to Manasseh, Josh. 17.11: and so flying further after he was wounded, even to Megiddo, there they found him out, and slew him. Indeed the words here would seem to import, that he dyed in Megiddo of the wounds he received nigh Ibleam, and he fled to Megiddo and dyed there; but by the relation of this story in the book of the Chronicles, it is evident, that after the wound he received in his flight he hid himself in Samaria, 2. Chron. 22.9. that is, in the kingdome of Samaria; to wit, in Megiddo, whither he fled, and so Jehu with his men following him close, at length by making diligent search in the city, there they found him out and brought him to Jehu, and he slew him there, 2 Chron. 22.9.

Vers. 28. And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre, &c.] Which Jehu permitted for his father Jehoshaphats, sake, 2 Chron. 22.9. When they had slain him, they buried him, because said they, he is the sonne of Jehoshaphat, who sought the Lord with all his heart.

Vers. 29. And in the eleventh yeare of Joram the sonne of Ahab, began Aha∣ziah to reigne over Judah.] See the note, chap. 8.25.

Vers. 30. Jezebel heard of it, and she painted her face, and tired her head, and looked out at a window, &c.] To wit, as hoping with her stately and imperious looks to daunt the traitour, or at least to expresse a brave spirit even in this her desperate condition, and how little she feared what he or his could do to her.

Vers. 31. And as Jehu entred in at the gate, she said, Had Zimri peace who slew his master?] Intimating, that as Zimri enjoyed not the benefit of his conspira∣cy against his lord and master, no more should Jehu; and that as Omri the grand∣father of Joram was setled in the throne of Israel, after Zimri the traitour received his just reward; so the posterity of Omri, to wit, the sonnes of Joram, should be confirmed in the throne of Israel, when just vengeance had seized upon Jehu for this his treachery against Joram his lord and soveraigne.

Vers. 32. And there looked out to him two or three Eunuches.] Giving some signe of their readinesse to do what he should enjoyn them. Concerning Eunuchs, see the note, chap. 8.6.

Vers. 34. Go see now this cursed woman, and bury her: for she is a kings daugh∣ter.]

This order Jehu gave, perhaps on a sudden, not remembring at that time the prophecy of Elijah; nor what the prophet that anointed him had lately said to him, vers. 10. for presently after, when they brought him back word, that the dogs had eaten all but her skull, her feet, and the palmes of her hands, then he could say as it is. vers. 36. This is the word of the Lord which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel, shall dogs eat the flesh of Jezebel.

CHAP. X.

Vers. 1. ANd Ahab had seventy sonnes in Samaria.] That is, sonnes and grandchildren, and that by severall wives: neither is it any wonder that these should be now altogether in Samaria, if we consider, first, that these princes of the bloud might be by Jorams appointment assigned to stay there, when he undertook that late expedition against Hazael for the recovery of Ramoth Gile∣ad, that if any thing should happen to him otherwise then well, yet they might be in a place of safety; and secondly, that perhaps now upon the tidings of Jehues kil∣ling of Joram, the nobles that had the charge of these princes, might presently fly with them thither for their better safeguard.

Vers. 6. Then he wrote a letter the second time to them, saying, If ye be mine, &c.] And thus Jezebel that by a letter sent to the Elders of Jezreel, shed the bloud of Naboth and his sonnes, hath the bloud of all her sonnes shed by a letter, sent from Jezreel to the Elders of Samaria.

Vers. 8. And he said, Lay ye them in two heaps at the entring in of the gate, untill the morning.] To wit, that the people going out, and coming in the next morning at the gate of the citie, might be eye-witnesses of the just judgement of God upon the house of Ahab; and that the people flocking together to see this ruefull spectacle, he might find them there, and so might take that occasion to justifie himself amongst them concerning all that he had done.

Vers. 9. Ye be righteous, Behold, I conspired against my master, and slew him, but who slew all these? &c.] This speech of Jehues is diversly expounded by Inter∣preters: some conceive they were spoken to the people that were assembled together to gaze on the heads of Ahabs seventy sonnes, that were laid on two heaps at the gate of Jezreel; and that he began with those words, Ye be righteous: either hereby to shew why he was willing to appeal to their judgement for that which he had done; as if he had said, you are surely innocent, and have had no hand in any thing that hath been done against the house of Ahab; and therefore I desire to appeal to you, whether it be not manifest, by this strange act done to the sonnes of Ahab, that God meant to have his vengeance executed upon this cursed family; or else, to as∣sure them that he meant no evil to them; Ye be righteous, that is, I pronounce you innocent, think not that I intend any harm to you; and so he first quits the people from fear, and then afterwards seeks to clear himself in the following words, in that which he had done, by shewing that he had onely executed what God had determi∣ned should be done, as he proves was manifest, by the death of those seventy persons that could never thus have lost their lives, if there had not been a secret hand of God, furthering herein the accomplishment of that which he had long since threatned by the Prophet Elijah; Behold, I conspired against my master, & slew him, but who slew all

these? But then again others conceive, that these words were spoken to those that had cut off these heads of Ahabs sonnes; or to them joyntly together with the rest of the people, and that ironically, Ye be righteous; as if he should have said, you take your selves to be righteous, and would lay all the blame of that which is done upon me; but this fact of yours hath now made us equally sharers in this businesse; Behold, I conspired against my master, and slew him, but who slew all these? that is, suppose that I should be charged for conspiring against, and killing my master, yet these heads I am sure you cut off, and not I; yea indeed, neither you nor I have done any thing herein, but what God would have done; it was not my letter that could have wonne you so readily to perform such an act as this, seeing many wayes you might have secured both your selves and them; but that there was a speciall hand of God in it, who would have that fulfilled which he had threatned by Elijah; which is more fully expressed in the following verse; Know now that there shall fall unto the earth nothing of the word of the Lord, for the Lord hath done that which he spake by his servant Elijah.

Vers. 11. So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests.] That is, his houshold-priests, neither is it any wonder that this caused not the priests of Baal to suspect him, when afterwards he called them altogether to Samaria: because the speciall reference which these had to the family of Ahab, might be thought the onely cause of his cutting them off, that they might not in time to come plot any thing by way of re∣venge against him.

Vers. 13. Jehu met with the brethren of Ahaziah king of Judah, &c.] That is, the sonnes of his brethren, 2. Chron. 22.8. (for all his brethren, the sonnes of his father Jehoram, were either slain, or carried away by the Philistines and Arabians that had lately broken into Judah, 2. Chron. 22.1.) and these he slew too, lest they should hereafter revenge the death of Ahaziah, or lay any claim to the crown of Israel.

Vers. 14. And he said, Take them alive.] That is, Jehu commanded his ser∣vants to take these brethren of Ahaziah alive, both that he might be sure that none but those of the stock of Ahab were slain; and withall, that they might be made to know why they were put to death; namely, because they were of the cursed stock of Ahab.

Vers. 15. He lighted on Jehonadab the sonne of Rechab, &c.] This man was a Kenite of the stock of Jethro, 1. Chron. 2.55. the same that either now or after∣ward imposed upon his sonnes an austere rule of civilitie, Jer. 35.6. that they should drink no wine, nor build houses, nor sow seed, nor plant vineyards, nor have any; but should all their dayes dwell in tents, and that (as is most probable) the better to preserve them from being corrupted with the growing luxury of those times, and to inure them beforehand to hardnesse, that they might be the better able to bear the misery which he foresaw the sinnes of the people would bring upon them: It seems he was a man of great note, especially for his piety in these times, and therefore Jehu the rather desired to be countenanced by him, and to have his approbation of his zealous proceedings: whence it was that he took him into his chariot, and carried him to Samaria; onely, first he questioned him whether he did

from his heart approve of his proceedings or no, Is thine heart right, as my heart is with thy heart? that is▪ Is thy heart faithfull towards me, as mine is towards thee?

Vers. 19. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal.] When Jehu had slain Ahab and all his posterity, who had al∣wayes been the great promoter and supporter of the Baalites, it is likely that in all places they began to shift for themselves, and to hide their heads, as fearing what he would do to them: because therefore it would have been then hard to have any way surprized them severally, and because withall the taking of any open way of vio∣lence against them, might have caused some sedition in the kingdome, he thought it the wisest way, thus to catch them in a snare altogether, by pretending for Baal, and proclaiming a solemn assembly for his service; but how farre this blemished his zeal against that horrible idolatry, we may judge by that rule of the Apostle, that we may not do evil that good may come of it; Rom. 3.8.

Vers. 23. Search, and look that there be here with you none of the servants of the Lord.] This Jehu spake, as pretending, no doubt, that he would not have the worship of Baal prophaned by the presence of any that were not cordiall to his ser∣vice, but withall intending to save them from the sword, (what ever they might de∣serve) if curiosity perchance should have drawn any of them thither.

Vers. 25. And it came to passe assoon as he had made an end of offering the burnt offering, &c.] That is, assoon as the chief priest of Baal had made an end of their sacrifice, which they had undertaken by Jehues encouragement; so long it seems Jehu deferred the execution, that if they were not all yet come thither, he might be the surer to have them all there, ere the souldiers were let in upon them.

And went to the city of the house of Baal.] Many Expositours take this indefi∣nitely; to wit, that the guard and the captains went into every city where there was any temple dedicated to Baal, and beat down the temples, and destroyed the images, whence they say, that is added vers. 28. Thus Jehu destroyed Baal out of Israel: But me thinks the words seem here rather to imply their going first to some citie near Samaria, which was particularly dedicated to Baal, where was Baals chief temple; of which I conceive that is spoken vers. 27. that they brake down the house of Baal, and made it a draught-house unto this day; for it is not probable, that eve∣ry house of Baal thoroughout the kingdome, was turned into a jakes, but onely his chiefe temple, thereby to expresse their detestation of that idolatry, wherewith the kingdome of Israel had been defiled.

Vers. 30. And the Lord said unto Jehu, &c.] To wit, by some prophet that he sent unto him, perhaps Elisha or the young prophet that was sent to anoint him: though Jehu continued in the idolatry of Jeroboam, yet because the suppressing of the idol-worship of Baal, and the rooting out of Ahabs posterity, was in it self a good service, God promised here that kingdome to his heirs unto the fourth gene∣ration; which was accomplished in the mediate succession of Jehoahaz, and Jeho∣ash▪ and Jeroboam, and Zachariah, chap. 13.1. and chap. 14.16. and vers. 29.

Vers. 32. In those dayes the Lord began to cut Israel short, &c.] That is, to abate their power, and to make sore havock amongst the people; for so this is ex∣plained in the next words, And Hazael smote them in all the coasts of Israel: and then no doubt did he exercise those inhumane cruelties upon the Israelites, of

which Elisha had foretold him, chap. 8.12. I know the evil that thou wilt do un∣to the children of Israel, their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.

Vers. 36. And the time that Jehu reigned over Israel in Samaria, was twenty and eight years.] Whereof six years Athaliah reigned in Judah, and Jehoash the sonne of Ahaziah the remaining two and twenty yeares.

CHAP. XI.

Vers. 1. ANd when Athaliah the mother of Ahaziah saw that her sonne was dead, she arose, and destroyed all the seed royall.] That is, all the prin∣ces of the bloud royall that were left. Joram had killed his six younger bre∣thren the sonnes of Jehoshaphat, immediately upon the death of his father, 2 Chron. 21.2, 4. after that all his own sonnes (save onely Ahaziah the youngest, who succeeded him in the throne) were either slain, or carried away by the Phili∣stines and Arabians, 2. Chron. 22.1. again, after that fourty two princes of the royall bloud Jehu had slain, chap. 10.13, 14. so that it may seem there were not many of the seed royall left. Athaliah therefore (that happily was left by her sonne Ahaziah to govern the kingdome, when he went to help Joram in his warre) taking this advantage of the ruines of this royall family, did forthwith lay hold upon those few of the princes of the bloud that were left, and slew them, that so she might oc∣cupy the royall throne her self, and so settle the worship of Baal in the kingdome of Judah, which to her grief she saw was now rooted out by Jehu in the kingdome of Israel. If these princes, whom she slew, had been onely the grandchildren of Jeho∣shaphat, by some of his other sonnes, and not by her husband Joram; or had they been her husbands children by some other wives, this fact had been the lesse to be wondered at: but by the saving of her own sonnes sonne out of her hands, to wit, Joash the sonne of Ahaziah, it is manifest, that she spared not her own children: and this indeed is most strange, that she should be so unnaturall, especially if we con∣sider also, that under the title of being protectour to her young grandchild Joash, she might with more ease and safety have done what she list in the kingdome, and so have made better use of his life then of his death: but for this it may be answered; first, that ambition and zeal for Idolatry do usually blind men and women, and make them most unnaturally cruell: Secondly, that there might be other reasons inducing her thereto (though they be not expressed in the Scripture) as for instance, perhaps she might have other sonnes and grandchildren; either by adultery, or by a former husband, or by some daughter of Jorams, upon whom she might rather de∣sire to settle the crown of Judah, perhaps those that brake up the house of God, and bestowed the dedicated things thereof upon Baalim, 2. Chron. 24.7. For the sonnes of Athaliah that wicked woman, had broken up the house of God, and also all the dedicate things of the house of the Lord did they bestow upon Baalim. Thirdly, howsoever sure we are, that there is no wickednesse so unnaturall and un∣reasonable whereinto a wicked woman may not run raised up of God to be a plague to wicked and idolatrous people: and besides there was a speciall hand of God in it, that those that were descended from Ahab, (though onely by the mo∣thers

side might be destroyed, save onely Joash, who was left to succeed in the throne of Judah.

Vers. 2. But Jehosheba the daughter of king Joram, sister of Ahaziah, took Jo∣ash the sonne of Ahaziah, &c.] This Jehosheba, or Jehoshabeath, 2. Chron. 22.11. the sister of Ahaziah, and daughter of Joram, was married to Jehoiada the high priest, as is noted in that place of the Chronicles before cited; and therefore it is not likely that she was the daughter of Joram by Athaliah, but by some other of his wives, because we cannot well think that he would have taken a wife of that cursed idolatrous stock. But however, sister she was to Ahaziah the late king of Judah, and therefore hearing of Athaliahs bloudy project, she stole this young infant her brothers youngest sonne out of the nursery, and hid him with his nurse in the bed-chamber, that is, in some bedchamber of the priests, which were adjoyning to the Temple, and so kept him close six years together: how it came to passe that this young▪ late-born infant was not missed, or being missed, was not hunted after, and by diligent search discovered, it is hard to say; most probable it is, that some de∣ceit or cunning was used, as by the substitution of some other child in his room, whether dead or living, or by corrupting those Athaliah had imployed in this bloudy service, or some such way, by which means Athaliah might verily think he was killed with the rest; or if she had same small ground to suspect any thing to the contrary, she might in policie forbear to make any noise of it, lest the people hear∣ing such a rumour, should be the readier to hearken after innovations, and be the lesse conformable to the present government. However, because Joash this young infant thus miraculously saved, is expressely here called the sonne of Ahaziah, and so elsewhere constantly, vers. 4.12. chap. 12.18. 2. Chron. 22.11. 1. Chron. 3.11. it is therefore no way probable, which some affirme, that he was of the poste∣ritie of Nathan, and succeeded in the throne, because all Solomons posterity was ex∣tinguished by Athaliah; especially if we consider that the reason intimated in these words why Jehosheba preserved him, was because of her near alliance to him, as be∣ing his aunt his fathers sister.

Vers. 4. And the seventh yeare Jehoiada sent and fet the rulers over hundreds, with the captains, and the guard, &c.] When Athaliah had usurped the crown of Judah six years, and somewhat more, without any disturbance either of domesticall adversaries, or forreigne enemy (for Jehu had enough to do at home to oppose the victorious armies of Hazael, wherewith he was so farre overcharged) at length Je∣hoiada began to think of settling him in the throne, to whom of right it did belong, who was now full seven years old, vers. 21. Seven years old was Jehoash when he began to reigne; and had been hitherto hid in a cell of the Temple by his wife Je∣hosheba, not judging it fit to conceal him any longer, first, that his young soveraigne might not want that princely education which was requisite, and whereof his years began now to be capable: and secondly, that the idolatry of Baal might not by her means take too deep root before it were weeded up; having therefore first imparted this secret to five of the chief captains of the land, in whose fidelitie he had best assu∣rance, and made a covenant with them, afterward by their means he drew in others of the principall men of the countrey (both the Levites and others) onely at first procuring that they should repair to Jerusalem, where they should be further ac∣quainted

with the whole matter, 2. Chro. 23.1, 2. and so accordingly being met toge∣ther as is here expressed) in the temple, having taken an oath of secrecy and fide∣lity of them, he shewed them the kings sonne, made a covenant with them to ad∣vance him to the kingdome, and resolved how the businesse should be managed the next sabbath day in every particular, as is expressed in the sequel of the story. In∣deed some Expositours conceive, that those five mentioned, 2. Chron. 23.1. to whom Jehoiada did first impart the businesse, were priests and Levites, and so also all that were imployed in this service; and that because they managed this businesse in the temple, whither none (say they) but those of the tribe of Levi might enter; but yet considering that the court of the people was a part of the temple, and within the g••tes thereof, and withall because those five men are expressely termed captains of hundreds, and it is said, that they gathered to them not onely the Levites, but also the chief of the fathers of Israel, 2. Chron. 23.1, 2. I see not why they should hold that they were onely Levites that Jehoiada did now call in to his help.

Vers. 5. This is the thing that ye shall do; a third part of you that enter in on the sabbath, &c.] This he spake to the Levites, the Levites were by an order esta∣blished long since amongst them by David, divided into foure and twenty orders or companies, which did in their courses, each company a week discharge the service of the temple (the rest abiding the whilest in their own private dwellings, in the severall cities of Judah) and so every sabbath day, they that had served the week before went out, and another came in that served in their room: and in each company or course there was in Davids time a thousand Levites, besides the porters and singers. Now therefore because the associates of Jehoiada were not able to bring together secretly so many trusty and serviceable hands, as would suffice to mannage the businesse; to help this want, Jehoiada resolved to arm the Levites for the work, and to the end they might be the stronger, he took in the new company that were to come in on the sabbath, and did not discharge the old that should have then gone out, but retained them still, and so by that meanes without any noise he had made up such a number as would be able to deal with the queens ordinary guard; for in probability they might be about three thousand men; which accordingly under the command of their severall captains, (either the chief of the Levites, or those commanders of souldiers whom he had sworn his associates in this designe) he thus disposed of; those that were newly to enter in that sabbath unto the service of the temple, (for the work it seems was to be done on the sabbath day) he divided into three parts, one part whereof he assigned to watch at the gate of the outer court that led to the kings palace, which was the north gate, the same it seems which is called, vers. 19. the gate of the guard, where Athaliah now was, that no body might thence break in upon them: another part he assigned to be at the gate of Sur; which was the east gate that led into the city, called also the gate of the foundation, 2. Chron. 23.5: another part to ward at the south gate, called here the gate behind the guard; that is, the gate right opposite against that gate where the kings guard used to stand, which led to the kings house: Again, those that were to go out from the service of the temple that sabbath, he divided into two parts, and appointed them to be a guard in the temple unto the kings person, the one on his right hand, the other on his left: Many conjectures I find amongst Expositours very different from this which I have

noted both concerning the disposing of the Levites, and concerning the gates at which they were set; but herein it is hard indeed to determine the certainty, because the passages are so obscure.

Vers. 6, So shall ye keep the watch of the house that it be not broken down.] That is, that the watch be not disordered by the breaking in of any body; where∣by the temple may be profaned by the rushing in of those, that ought not to enter into it; the person of our young king may be endangered, and the businesse we have in hand may be utterly overthrown.

Vers. 8. And he that cometh within the ranges, let him be slain.] By the ran∣ges are meant the rankes of the Levites thus ranged in their places, according to the order of military discipline; which if any should offer to break through by force, they were appointed to slay them.

Vers. 10. And to the captains over hundreds, did the priest-give king Davids speares, &c.] To wit, for themselves and for their men. These speares and shields might be such as David had taken in the warres, and had laid up in the tabernacle, as he did the sword of Goliath, as memorials of the great victories that God had given him, which were afterward by Solomon removed into the temple; but how∣ever I conceive, that there was an armoury in the temple provided purposely, that they might be in a readinesse for the guarding and defence of that holy place upon all occasions, and that because there were now found there weapons for so many thousands as were at present imployed; and happely because for this as for other things, David had given directions to his sonne Solomon, therefore they are called here, Davids speares and shields that were in the temple: had they been to b••ing in men ready armed into the temple, they could hardly have carried the businesse so closely as they did, but the Levites being the men appointed for this exploit, and they coming in unarmed, as at other times for the service of Gods house, and being there armed out of the Magazine that was in a readinesse in the temple, there was not the least noise or suspition of any thing that was intended, till it was put in ex∣ecution.

Vers. 12. And he brought forth the kings sonne, and put the crown upon him, and gave him the testimonie, &c.] That is, the book of the law; as was enjoyned, Deut. 17.18.

Ver. 13. And when Athaliah heard the noise of the guard, and of the people she came to the people, into the temple of the Lord.] That is, when she heard the noise of the guard in the temple, shouting and clapping their hands when the king was crown'd, and the people running in the streets, and making towards the temple with many unusuall acclamations and expressions of joy (as it is expressed, 2. Chron. 23.12. Athaliah heard the noise of the people running and praising the king) she went to see what was done in the temple, not any whit suspecting that which was done, and so through the providence of God, did unwittingly cast her self into their hands: nor was it against the charge given by Jehoiada, vers. 8. he that cometh within the ranges, let him be slain: that she was suffered to come within the ranges, because she came not in an hostile manner, but quietly came in amongst them without any mi∣strust or fear, and it must needs be known to be of great advantage to get her with∣in their power.

Vers. 14. And when she looked, behold, the king stood by a pillar, as the manner was, &c.] Where it seems the throne for the king was erected; but the most of Ex∣positours understand this of the brazen scaffold which Solomon made in the Temple, 2. Chron. 6.13. the like is noted afterward of Josiah, chap. 23.3. And the king stood by a pillar, and made a covenant, &c.

Vers. 16. And they laid hands on her, and she went by the way by the which the horses came into the kings house, &c.] Some understand this of the way into the citie, where was the horse gate, mentioned, Neh. 3.28. and Jer. 31.40. but the words do clearly enough shew that it was the ordinary horse and cart way that led into the court, where were the stables and other out-houses that belonged to the kings palace, and therefore it is said, vers. 20. that they slew Athaliah with the sword beside the kings house: even in the place of her death they sought to cast re∣proch upon her; her mother Jezebel was troden under the horse heels, and now she was dragged by the horse way, and slain amongst the stables and dunghills of the kings house.

Vers. 18. And all the people of the land went into the house of Baal, and brake it down, his altars, &c.] And the more chearfully no doubt they did this, because they would not be behind the Israelites, where Jehu had already suppressed the ido∣latry of Baal, as they did now in the kingdome of Judah.

And the priest appointed officers over the house of the Lord.] That is, Jehoiada appointed officers for the watch of the Lords house; the rather, for fear of danger in this sudden change, and withall, perhaps reduced into order, whatever besides had been disordered in the dayes of Athaliah, 2. Chron. 24.7. For the sonnes of Atha∣liah that wicked woman, had broken up the house of God, &c.

Vers. 19. They brought down the king from the house of the Lord, and came by the way of the gate of the guard to the kings house.] That is, the gate of the kings house, where the guard usually stood.

CHAP. XII.

Vers. 3. BUt the high places were not taken away, &c.] So long had the people been inured to this erroneous worship of God, that it seems even Jehoi∣ada himself durst not advice the king to proceed to the reformation of this evil also, for fear of causing some tumult amongst them.

Vers. 4. And Jehoash said to the priests, all the the money of the dedicated things, &c.] The Temple was at this time sallen into great decay, through the wic∣kednesse of former kings, but especially of Athaliah For the sonnes of Athaliah that wicked woman, 2. Chron. 24.7. had broken up the house of God, and also all the dedicate things of the house of the Lord did the bestow upon Baalim: the first act therefore that Jehoash took in hand when he began to rule without a protectour, was the reparation of that holy place; as indeed most requisite it was that he should be carefull to uphold the Temple, that had been the nursery of his infancy, and the best means to secure his life, and to uphold his just title to the crown of Judah, and to this end he enjoyned the priests carefully to gather all the money of the dedicated things, that is, all the money dedicated to the service and repair of the Temple, and then the particulars are expressed (purposely I conceive to distinguish this money

from that which was brought in for the use of the priests themselves, as the money for the redemption of the first born and such like) namely, first, the money of every one that passeth the account: that is, the half shekel that they were to pay when they were numbred from twenty years old and upward, Exod. 30.12, 13. which is there∣fore called, 2. Chron. 24.6. the collection of Moses the servant of the Lord, and of the congregation of Israel for the tabernacle of witnesse; and vers. 9. the collection that Moses the servant of God, laid upon Israel in the wildernesse: con∣cerning which, see the notes, Exod. 30.12, 13. secondly, the money that every man is set at; that is, the money which any man shall by the priest be appointed to pay for his redemption, when he hath vowed himself to God, according to that law, Levit. 27.2. &c. of which see the note there: and thirdly, all the money that com∣eth into any mans heart to bring into the house of the Lord; that is, which any man shall voluntarily give for the reparation of the house.

Vers. 5. Let the priests take it to them, every man of his acquaintance. In 2. Chron. 24.5. it is said that Joash appointed them to go out unto the cities of Ju∣dah, and gather this money from yeare to yeare; this receiving it therefore every man of his acquaintance, is meant of their gathering it in the severall cities where they dwelt; (for the Levites were dispersed in severall cities of Judah) where they were acquainted, and well known amongst the people.

Vers. 7. Now therefore receive no more money of your acquaintance, but deli∣ver it in for the breaches of the house.] That is, he enjoyned them to meddle no more with the receiving of the money, but to pay in that which they had already received, when the king first set on foot this work: as he appointed them to collect the moneyes above mentioned for the repairing of the temple, so also he charged them to hasten the work, 2. Chron. 24.5. Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from yeare to yeare, and see that ye hasten the matter: when therefore in the twenty third yeare of his reigne, he saw that yet nothing was done, he took it for granted that either they had been negligent in collecting the money, or that they did not faithfully pay in what they received; or at least, that the people suspecting their diverting of it to their own private uses, did not pay it so willingly as otherwise they would; and therefore he took the work out of their hands, and appointed another way for the gathering of the money as is afterward expressed.

Vers. 9. But Jehoiada the priest took a chest, and bored a hole in the lid of it, &c.] To wit, by the command of the king, 2. Chron. 24.8. to prevent all suspici∣on for the time to come of any corruption in this businesse: first, they made this chest whereinto the money should be put, and wherein it should be kept; and then they made a proclamation throughout the kingdome, that every man should bring in the appointed contribution, which accordingly was done with much alacrity and willingnesse, 2. Chron. 24.9, 10.

Vers. 10. The kings Scribe, and the high priest came up, and they put it up in baggs, &c.] In 2. Chron. 24.11. it is, the kings Scribe, and the high priests officers came up, and emptied the chest, &c.

Vers. 13. Howbeit, there were not made for the house of the Lord, bowls of sil∣ver, snuffers, &c.] That is, not till the temple was fully repaired, but when that

work was finished, the money that was left was imployed in making these vessels for the house, 2. Chron. 24.14.

Vers. 16. The trespasse-money, and sinne-money was not brought into the house of the Lord: it was the priests.] That is, the money which by the law those men were to pay by way of satisfaction, according to the estimation of the priests that had any way wronged the Lord in his holy things, Levit. 5.15. whether it were done ignorantly or wittingly, in both the cases satisfaction was to be made, and the one of these is called trespasse-money, and the other sinne-money.

Vers. 17. Then Hazael king of Syria went up.] Notwithstanding this fair be∣ginning of Jehoash his reigne, no sooner was Jehoiada dead, but by his flattering princes he was drawn away to the worship of idols, and so wrath came upon Judah and Jerusalem for this their trespasse, 2. Chron. 24.17, 18. namely, by Gods let∣ting loose Hazael king of Syria upon them, as is here said; from whom they were fain to purchase their peace by a great summe of money, as is expressed, vers. 18.

Vers. 20. And his servants arose, and made a conspiracie, and slew Joash, &c.] Some other passages are recorded in the Chronicles not here expressed, as first, when sundry prophets had in vain laboured to reclaim both king and people from their idolatry, at length Zachariah the sonne of Jehoiada the priest, was by the Spirit of the Lord stirred up to admonish them of their wickednesse, who did it accordingly with great courage, assuring them that this was the cause of Hazaels prevailing a∣gainst them: whereupon a conspiracie was made against him, and by the kings com∣mandment (who forgat what his father Jehoiada had done for him) he was stoned to death: secondly, that according to the prayer of this blessed Martyr at his death, the Lord look upon it, and require it, before that yeare was expired, the Syrians in∣vaded the land again, and executed the judgements of God with great severitie, for though the Syrians it seems came rather to pillage, then to perform any great acti∣on (for they came with a small company of men) and Jehoash went out against them with a very great army, yet by the providence of God, this small band of Sy∣rian rovers, overthrew that great host of Judah, wherewith being encouraged, they went up against Jerusalem, and destroyed all the Princes of the people, who had drawn away their king from the worship of the true God, and sent all the spoil of them to the king of Damascus; and as for Jehoash they left him in sore diseases (per∣haps by tortures they had put him to) which advantage two of his servants appre∣hending they made a conspiracie against him, and slew him in his bed when he had reigned fourty years, vers. 1. to wit, two and twenty years with Jehu, and the rest with his sonne Jehoahaz, and his grandchild Jehoash, which is largely related, 2. Chron. 24.18,—25.

Vers. 21. For Jozachar the sonne of Shimeath, and Jehozabad the sonne of Sho∣mer, his servants, smote him, and he died.] This Jozachar was also called Zabad, 2. Chron. 24.26. where also it is expressed that Shimeah was an Ammonitesse, and that Shomer, there called Shimrith, was a Moabitesse; And these are they that con∣spired against him, Zabad the sonne of Shimeath an Ammonitesse, and Jehozabad the sonne of Shimrith a Moabitesse.

And they buried him with his fathers in the citie of David.] But not in the sepulchres of the kings, 2, Chron. 24.25.

CHAP. XIII.

Vers. 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria, and reigned seventeen years.] Yet two years before his death he made his sonne Joash king, see vers. 10, 22.

Vers. 3. And he delivered them into the hands of Hazael king of Syria, and into the hands of Ben-hadad the sonne of Hazael, all their dayes.] That is, all the time of the reigne both of Jehu the father and Jehoahaz his sonne.

Vers. 4, And Jehoahaz besought the Lord.] Namely, when he was brought so low by the Syrians that he had not left him above fifty horsmen, and ten chariots, and ten thousand footmen, as is afterward expressed, vers. 7.

Vers. 5. And the Lord gave Israel a saviour, &c.] To wit, Joash the sonne of Jehoahaz, who afterward prevailed mightily against the Syrians, and after that also Jeroboam his sonne, chap. 14.27. so that afterward the children of Israel dwelt in their tents as beforetime; that is, they dwelt in their houses quietly and peaceably: see the note, 1 Kings 12.16.

Vers. 7. The king of Syria had destroyed them, and had made them like the dust by threshing.] That is, he had broken them to pieces, and scattered them (as corn may be with too much threshing) so that scarse any where was there an army together, and they were become a people of no power and no esteem.

Vers. 8. Now the rest of the acts of Jehoahaz, and all that he did, and his might, &c,] That is, with what courage and valour he resisted the Syrians, though they still prevailed against him; which is the rather noted to make it manifest that the calamities that befell the Israelites in his time, were of Gods just judge∣ment, because of their sinnes, rather then from any want of courage and might in their king.

Vers. 9. And Jehoahaz slept with his fathers.] Having reigned seventeen years, vers. 1. all which time Jehoash the sonne of Ahaziah reigned in Judah.

Vers. 10. In the thirty and seventh yeare of Joash king of Judah, began Je∣hoash the sonne of Jehoahaz to reigne, &c.] Jehoahaz the father of Joash began his reigne, in the three and twentieth yeare of Joash king of Judah, and reigned seventeen years, vers. 1. which must needs be till the nine and thirtieth yeare of Jo∣ash king of Judah complete; and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah, as is here said? I answer, that Joash was made king his father yet living, and reigned three years together with his father, but reigned not alone till the last; that is, the fourtieth yeare of Joash king of Ju∣dah; and hence it is also, that Amaziah the sonne of Joash king of Judah, is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel, chap. 14.1. either therefore because Jehoahaz being wearied and broken with long adversity, desired to discharge himself in part of those heavie cares that lay upon him; or because Elisha had perhaps foretold the victories of this his sonne, of which we reade, vers. 14.15. &c. two years before his death he made his sonne king.

Vers. 12. And the rest of the acts of Joash, and all that he did, &c.] As namely the three great victories which he obtained against the Syrians, of which Elisha

foretold him, vers. 17, 18, 19. and his rescuing many cities of Israel from the Sy∣rians, vers. 25. and how he prevailed against Amaziah king of Judah, which is re∣lated in the following chapter.

Vers. 13. And Joash slept with his fathers.] Having reigned sixteen years, vers. 10. to wit, after his fathers death, besides the three years that he reigned with his father: the first yeare of his sole government, Joash the sonne of Ahaziah reigned in Judah, and Amaziah his sonne the other fifteen years.

Vers. 14. Now Elisha was fallen sick, of the sicknesse whereof he dyed.] To wit, about five and fifty years at least, as is generally thought, after Elijah was ta∣ken up into heaven; in which time, Jehoshaphat, Jehoram, Ahaziah, Athaliah, and Jehoash swayed the scepter of Judah; and Jehoram the sonne of Ahab, Jehu, Jehoahaz his sonne, and Joash the sonne of Jehoahaz did successively sit in the throne of Israel: yet some Expositours hold, that Joash his visiting this sick pro∣phet related in the following words, was whilest his father Jehoahaz was yet li∣ving, to wit, that when his father had sought unto the Lord, as is said before, vers. 4. then this his sonne Joash came both to visit the sick prophet, and to enquire concern∣ing those sad calamities that had befallen the kingdome of Israel: and so when he saw him in so weak a condition, wept over his face, and said, O my father, my father, the chariot of Israel and the horsemen thereof; with the same words where∣with Elisha had bewailed the losse of Elijah, chap. 2.12. concerning which, see the note there. Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha, should yet thus passionately bewail the sicknesse of the pro∣phet, if we consider in what a distressed condition his kingdome was at present, and how great things God had done for his predecessours the kings of Israel, by Elishaes means.

Vers. 16. And Elisha put his hands upon the kings hands.] The prophet putting his hands upon the kings hands when he was drawing the bowe to shoot, was to signifie, that through Gods assistance, whose person the prophet did now repre∣sent, he should be victorious over the Syrians, according to those expressions, Psalm. 18.34, 35. He teacheth my hands to warre, so that a bowe of steele is bro∣ken by my arms: thou hast also given me the shield of thy salvation, &c. Psalm. 144.1. Blessed be the Lord my strength, which teacheth my hands to warre and my fingers to fight. Gen. 49.24. But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob.

Vers. 17. And he said open the window eastward, &c.] To wit, because Syria lay eastward, and it was to signifie the vanquishing of the Syrians by Joash, that the arrow was to be shot out at that window.

The arrow of the Lords deliverance, and the arrow of deliverance from Syria, &c.] That is, by this arrow is signified, that the Lord by thy might will certainly deliver his people, and that from the Syrians, who have hitherto brought such ca∣lamities upon them; and thus even that kindnesse, which Joash had now shewen to Gods prophets was abundantly rewarded.

Vers. 18. And he said, Take the arrowes: and he took them. And he said un∣to the king of Israel, Smite upon the ground, &c.] Having by the former signe the arrow shot out at the window eastward, foreshewen that he should vanquish the

Syrians, now by another signe he undertakes to shew him how often he should over∣come them.

Vers. 19. And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times, &c.] It seems the Lord had shown to Elisha, that so oft as Joash should voluntarily, after a generall charge, smite the earth, so oft should Israel smite Syria; and hence was Elishaes anger, that he smote the earth no oftner: But may some say, seeing the Prophet did not enjoyn the king to smite it often, why should he be angry with him for this? I answer, because by the pro∣phets explaining the meaning of his former action, to wit, his shooting out at the window, the king might have easily conceived, that even this second action that was injoyned of smiting the earth, was also intended as a parabolicall signe of his smiting the Syrians, and so thereupon might have been eager to have given many strokes to the earth. Some Expositours indeed give another reason of the Prophets anger; namely, that he was angry, not because the king smote the ground no oft∣ner, but because by the kings smiting the earth so seldome, the Prophet foresaw his future slacknesse in pursuing the execution of Gods vengeance upon the Syrians, and the deliverance of Gods Israel: but the former reason of the Prophets anger is I conceive most agreeable with the words of the text: And whereas this which is here said, Thou shouldest have smitten five or six times, then hadst thou smitten Sy∣ria till thou hadst consumed it; whereas now thou shalt smite Syria but thrice, may seem to contradict what was said before, vers. 17. where it was absolutely promised Joash, that he should smite the Syrians till he had consumed them: we must know, that the Prophet there spake onely of an utter consuming those armies of the Syrians, over whom he was to obtain three memorable victories; but here he speaks of an utter ruining the whole power of the kingdome of Syria in generall, which should have been if he had smitten the earth five or six times, but now should not be.

Vers. 21. And it came to passe as they were burying a man, that behold, they spi∣ed a band of men, and they cast the man into the sepulchre of Elisha, &c.] The meaning of this is, that as they were going to bury a dead man, they spied a band of Moabites that were broken into their land, to rob and spoil their countrey, and so not having time to carry him to the place prepared for his buriall, they removed the stone that covered Elishaes sepulchre, and cast him in there; whereupon the dead man revived so soon as he touched the bones of Elisha, and stood up upon his feet: for we must not think that the sepulchre of Elisha lay open so, that in their feare they could presently without any more ado cast the dead man upon the bones of the Prophet: however by this singular miracle the Lord was pleased; First, to teach the people that it was the mighty power of God, and not any power in Elisha himself, whereby in his life time he had wrought so many glorious miracles: And secondly, to strengthen the faith of Joash concerning those victories which this ho∣ly Prophet of God had foretold him a little before his death, in that hereby he might see that God could as easily revive their dead state, as he had now revived this dead man; yea and besides, in this miracle wrought by the dead body of Elisha, we have a lively figure of that life, which all believers doe obtain, by applying to themselves by faith the death of Christ their Saviour.

Vers. 22. But Hazael king of Syria oppressed Israel all the dayes of Jehoahaz.] That is, all the time he reigned alone.

Vers. 23. Neither cast he them from his presence as yet.] The Lord did not as yet quite root out the Israelites from the land of Canaan, which he had chosen for his habitation; nor turned them off from enjoying any outward communion with him in his ordinances, as he did afterwards.

CHAP. XIIII.

Vers. 1. IN the second yeare of Joash sonne of Jehoahaz king of Israel, reign∣ed Amaziah, &c.] That is, in the second yeare of his reigne, after he began to reigne alone, his father Jehoahaz being dead: for he began to reigne three yeares before his father dyed, and that was the thirty seventh yeare of Joash king of Judah (the father of this Amaziah) who reigned fourty years complete. See the note chap. 13.10.

Vers. 2, And reigned twenty and nine years in Jerusalem.] Of which nine and twenty years, Joash reigned in Israel fifteen years complete, and something more; (for he began his reigne the yeare before Amaziah, vers. 1. In the second yeare of Joash sonne of Jehoahaz king of Israel, reigned Amaziah: and he reigned but sixteen years in all, chap. 13.10. and the other, fourteen years complete, and some∣thing more, Jeroboam the sonne of Joash reigned in Israel; and therefore it is twice expressed, that Amaziah outlived Joash king of Israel fifteen years, vers. 17. of this chapter, and 2 Chron. 25.25.) but then may some say: if Amaziah lived but to the fifteenth yeare of Jeroboam the sonne of Joash; how is it said, that Azari∣ah, or Uzziah the sonne of this Amaziah, began his reigne in the seven and twenti∣eth yeare of Jeroboam, chap. 15.1? I answer; either Jeroboam was designed king by his father Joash twelve years before his death, and so that which was but the fif∣teenth yeare of Jeroboams reigne, to wit, when Azariah or Uzziah was made king of Judah, is counted the seven and twentieth from his first designation to the crown of Israel; or rather Azariah or Uzziah was not fully seated in the kingdome un∣till twelve years after the death of Amaziah: see chap. 15.1,

Vers. 3. And he did that which was right in the sight of the Lord, yet not like David his father, &c.] That is, he did, to wit, in the beginning of his reigne, that which was for the substance of it approved of God; but he did not do it (as David did) with an upright and perfect heart, 2. Chron. 25.2. And he did that which was right in the sight of the Lord, but not with a perfect heart: he did that good he did, out of respect to men, or to his own advantage; not out of a sincere desire of pleasing God: such as his father was, such was he; his father a while out of a respect to men (as long as Jehoiada lived) did that which was right, but out of a false hollow heart, and so afterward fell away to idolatry, and so did he.

Vers. 4. Howbeit the high places were not taken away, &c.] This is added by way of exception not to that which went immediately before, of his doing all things as Joash his father did, (for his father Joash did not take away the high places, no more then he did) but to that which is said in the begining of the third verse, that he did that which was right in the sight of the Lord; to wit, in the beginning of his reigne; for as concerning this outward conformity, which at first he yielded to the

law of God, herein he failed, that he did not suppresse that superstitious worship∣ing of God in the high places.

Vers. 5. And it came to passe, assoon as the kingdome was confirmed in his hands, &c.] It seems the murther of his father Joash. chap. 12.20, 21. was at least so farre approved and applauded by many of the people, as the just judgement of God upon him for his apostacie to idolatry, and especially for the death of Zachariah the sonne of Jehoiada, that Amaziah at his first entrance upon the kingdome, thought it good policie to dissemble his displeasure, and give way to the time; and so fo••bore a while to punish the traitours: but assoon as he perceived his government well e∣stablished, and found that the conspiratours (howsoever the deed done was applau∣ded as the handy work of God) had neither any mighty partakers in their fact, nor strong maintainers of their persons; he on a sudden called them to an account, and so without any tumult they were put to death.

Vers. 6. But the children of the murderers he slew not, &c.] Which is noted, as one of those acts wherein he carried himself commendably in the beginning of his reigne: he might well fear lest the children of those he now put to death, might seek in after times to be revenged on him, and yet he would rather hazard this, then transgresse Gods law: which enjoyned that the children should not be put to death for any fault of their parents, Deut. 24.16.

Vers. 7. He slew of Edom in the valley of salt, ten thousand, and took Selah by warre, &c.] Of this valley of salt, see the note 2. Sam. 8.13. whether it were the happy successe of Joash king of Israel, in his warres at this time against the Sy∣rians, that kindled in Amaziah a desire of undertaking some expedition, wherein himself might purchase the like honour; or what else it was that first put Amaziah upon this invasion of the Edomites, it is not expressed: sufficient cause he had of ma∣king warre upon them, because in his grandfather Jehorams time they had rebel∣led, and so continued unto this time; and therefore considering of what importance the reducing of them to their former subjection would be, he went forth against them, and obtained a notable victory, though he did not wholly subdue them: the particulars of which enterprise are more fully expressed, 2. Chron. 25.5—16. as first, that though upon a view taken, he found in his own kingdome three hundred thousand serviceable men for the warres, yet thinking it the better way in point of policie, to wage this warre chiefly by mercenaries, he hired an hundred thousand a∣ble valiant men of the Israelites for an hundred talents of silver, (who were in those times by reason of their successefull warres against the Syrians, become fa∣mous souldiers) to go with him against the Edomites; for which being reproved by a prophet that came to him, and threatned with ill successe, if he strengthened himself with the help of these men, whom God did not love, because they were idolaters, though he prospered them in their warres against the cruell Syrians; how∣ever he stuck a while at the losse of that great summe of money, wherewith he had hired them, yet at length he dismissed them; and they enraged hereby to revenge this high disgrace, (as they esteemed it) fell upon the cities of Judah in their return, and slew three thousand of them, and took much spoil. Secondly that entring af∣terwards couragiously into the Edomites countrey with his own souldiers, he obtain∣ed against them a notable victory, wherein he not onely slew of them ten thousand,

as is here expressed; but also took other ten thousand prisoners, whom he threw from an high rock, that very place perhaps, which is here called Selah, or the rock: using it may be such severity against them, because notwithstanding this his victory, they still stood out, and would not be reduced again under the subjection of the crown of Judah: & thirdly, that when he returned home, besotted by I know not what strange witchcraft, he set up the idol-gods of the Edomites (which among the other spoils he had brought away) to be his gods, and worshipped them, and burned incense unto them; for which being reproved by a Prophet, he would not hearken to him, but checked him for daring to meddle with him, and so received from the Prophet that fearfull doom, that God had determined to destroy him.

Vers. 8. Then Amaziah sent messengers to Jehoash the sonne of Jehoahaz, &c.] That is, Amaziah puffed up with his late victory in his warres against the Edomites, sent a proud challenge to Joash, wherein he dared him to meet him with his best for∣ces, and give him battel: most probable it is, that the injurie done him by the Israelites, whom he had dismissed when he undertook the late expedition against mount Seir, was the first occasion that provoked him to quarrel with Joash, 2. Chron. 25.13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel, fell upon the cities of Judah from Samaria, &c. and that this late wrong might also bring old matters into question; namely, the slaughter which Je∣hu the grandfather of this Joash, had made amongst the princes of Judah; and espe∣cially the title which the kings of Judah had to the kingdome of the ten tribes, as well as those of Judah and Benjamin, the advice which he took with his counsel, 2. Chron. 25.17. Then Amaziah king of Judah took counsel and advise, and sent to Joash the sonne of Jehoahaz the sonne of Jehu, saying, Come, let us see one ano∣ther in the face, seems to imply, that they debated amongst them these just grounds, which he had to make warre against the king of Israel: and most likely it is, that these things were objected by him in this challenge that he sent; but because he sent this message in an insolent manner, as one that did rather desire to decide the businesse by the sword, then to have it otherwise composed, and to try the strength and courage of the king of Israel in a pitched battel, therefore is this onely expressed, that he challenged him to meet him in the field, and give him battel face to face; for that is the meaning of these words, Come, let us look one another in the face.

Vers. 9. The thistle that was in Lebanon, sent to the cedar that was in Lebanon, &c.] Thus Joash answered Amaziah by a parable; and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak, and of little strength, easily overborn and troden down, to entertain proud and aspi∣ring thoughts concerning themselves, as if they were above the reach of danger; and he makes the thistles pride in this parable, to be the desiring of the cedars daughter for his sonnes wife, therein to couch secretly an argument from the lesse to the greater: if it were too much for the thistle to offer affinitie with the cedar, much more then to make warre against the cedar, which he would have Amaziah know was just his case; because he looked upon Amaziah as a poore, weak, and contem∣ptible king in comparison of himself, though proud and quarrelsome, he compares him to a thistle, the basest of all shrubs, though full of prickles; and himself (who had ten of the tribes of Israel under his command, whereas the other had but two)

to a cedar, the most noble of all trees; onely, he compares Amaziah to a thistle in Lebanon, as well as himself to a cedar in Lebanon; because Amaziah was a king as well as he: again, from the foolish pride in the thistle in sending such a message, he implies how farre greater the pride and folly of Amaziah was, in sending such a challenge to him: and last of all, by shewing what became of the thistle, There pas∣sed by a wild beast that was in Lebanon, and trode down the thistle, he gives A∣maziah to understand what his end would be, if he persevered in his resolution to make warre against him; to wit, that his forces would easily crush and ruine him; and indeed, the miseries that would befall him are well compared to the treading down of a wild beast; because warre (bellum quasi bellua) doth usually destroy and tread down all before it: and souldiers, as men void of all reason, and carried on merely with fury and brutish passions, are wont without all consideration, in a rude and brutish manner, to beat, and trample down all where they come; and therefore is the time of warre called a day of trouble, and treading down, Isa. 22.5.

Vers 11. But Amaziah would not heare.] To wit, because God would have him punished for his idolatry, whereunto he was then newly fallen, upon his victory a∣gainst the Edomites, 2. Chron. 25.20. But Amaziah would not heare, for it came of God, that he might deliver them into the hand of their enemies; because they sought after the Gods of Edom.

Therefore Jehoash king of Israel went up, &c.] That is, he stay not till the ene∣mie brake in, and spoiled his countrey, but entred the kingdome of Judah, and so encountred with him in Beth-shemesh which belonged to Judah; which is added, be∣cause there was another Beth-shemesh in the tribe of Naphtali, Josh. 19.38.

Vers. 13. And Jehoash king of Israel took Amaziah, &c.] And thus, in this A∣maziah the sonne of Joash, God did yet further revenge the death of Zachariah the sonne of Jehoiada, who was most inhumanely and ungratefully murthered in his fa∣thers dayes, according to that which he said at his death, the Lord look upon it, and require it, and withall Amaziah himself was severely punished for his Apostacy to idolatry upon his victory over the Edomites.

And brake down the wall of Jerusalem, from the gate of Ephraim, unto the cor∣ner gate, foure hundred cubits.] Some conceive that this part of the wall was bro∣ken down, that the inhabitants might be rendred hereby the more fearfull to attempt any thing against the kingdome of Israel, the strength of the citie being so farre im∣paired; but such a breach that might be so easily made up again, could be no great curb to them: others say that it was done at Joash his command, that at that breach he might enter the citie in his chariot, carrying the king before him, as in triumph; but why should foure hundred cubits of the wall be beaten down that he might en∣ter with his chariot? more probable therefore it is, that the citie at first standing out against him, he battered down that part of the wall by the north gate, which was to∣wards Ephraim, and therefore called the gate of Ephraim, and so took the citie by force.

Vers. 14. And he took all the gold, and silver, &c. and hostages, and returned to Samaria.] These hostages he took for assurance of their performing the conditions he had imposed upon them; but having Jerusalem in possession, and their king his prisoner, why did he not seize upon the kingdome, and joyn the twelve tribes again

under his government: I answer, that which lately had befallen Athaliah, shewed plainly how constantly affected the people stood to the house of David, neither could he tell what forces the people abroad in the countrey might presently raise against him; no marvell therefore though he chose rather to go away with a certain spoil, then to hazard all by aiming at the crown of Judah, upon such weak and uncertain terms.

Vers. 16. And Jehoash slept with his fathers.] See the note, chap. 13.13. It seems he out-lived not long that sacrilegious act of his, in robbing the Temple of Jerusalem.

Vers. 17. And Amaziah the sonne of Joash king of Judah, lived after the death of Jehoash sonne of Jehoahaz king of Israel, fifteen years.] To wit, un-unto the fifteenth yeare of Jeroboam the sonne of Joash king of Israel. See the note, verse 2.

Vers. 19. Now they made a conspiracy against him in Jerusalem, &c.] Ascri∣bing all the miseries that had befallen their citie and kingdome to him, who had pro∣voked the king of Israel to invade their land, whereupon Jerusalem was taken and pillaged, &c. they were enraged against him, and so conspired together to take away his life; which though he discovered, and fled to Lachish, yet they pursued him thi∣ther, and there they slew him.

Vers. 21. And all the people of Judah took Azariah, (which was sixteen years old) and made him king, &c.] To wit, in the seven and twentieth yeare of Jeroboam, chap. 15.1. but his father died in the fifteenth yeare of Jeroboam, vers. 14. and then (it seems) this his sonne Azariah or Uzziah, being not above foure years old. Con∣cerning which, see the note chap. 15.1. In this kings reigne Isaiah and Hosea began to prophecie, and Amos and Jonah, Isai. 1.1. Hos. 1.1. Amos 1.1. and verse 25. of this chapter.

Vers. 22. He built Elath, and restored it to Judah, &c.] This Elath we find mentioned, Deut. 2.8. so that it was now onely repaired, or at least enlarged or forti∣fied. It was a citie of Edom, near the red sea, and therefore it seems was recovered from them by Azariah or Uzziah.

Vers. 23. Jeroboam the sonne of Joash king of Israel, began to reigne in Sama∣ria, and reigned fourty and one years.] To wit, fourteen years and upwards with Amaziah (who reigned nine and twenty years, vers. 1.) and twenty seven years in the dayes of Uzziah or Azariah, who succeeded his father Amaziah. How this a∣greeth with that which is said chap. 15.1. see in the note on that place.

Vers. 24. And he did that which was evil in the sight of the Lord, &c.] for this cause Amos in these dayes prophecyed against the house of this Jeroboam the second, and when Amaziah the priest complained thereof to the king, he was enjoyned not to prophecie any more at Bethel, Amos 7.10, 11, 12. Then Amasiah the priest of Be∣thel, sent to Jeroboam king of Israel, saying, Amos hath conspired against thee▪ in the midst of the house of Israel; the land is not able to bear all his words: for thus Amos saith, Jeroboam shall die by the sword, and Israel shall be led away captive out of their own land: Also Amaziah said to Amos, O thou Seer, go flee away into the land of Judah, and there eat bread, and prophecy there.

Vers. 25. He restored the coast of Israel from the entring of Hamath, unto the

sea of the plain.] Concerning Hamoth, see the note, Num. 13.21. and 34.8. The sea of the plain is that which was called the salt sea, Deut. 3.17. the utmost south bounds of the kingdome of Ephraim.

According to the word of the Lord God of Israel, which he spake by the hand of his servant Jonah, &c.] When Israel was brought so low, as is expressed in the fol∣lowing verse (which was in the dayes of Jehoahaz the sonne of Jehu, chap. 13.34, 7.) the Lord by Jonah foretold, it seems, how they should vanquish the Syrians, and enlarge the coast of Israel, which accordingly came to passe; first in the dayes of Joash, who obtained three great victories against the Syrians, chap. 13.25. but more fully in the reigne of Jeroboam his sonne, the most prosperous and victorious king that ever reigned over the ten tribes.

Vers. 28. He recovered Damascus, and Hamath, which belonged to Judah, for Israel.] Though these cities had been in the possession of the kings of Judah; yet he recovered them for his own kingdome, the kingdome of Israel.

Vers. 29. And Jeroboam slept with his fathers, even with, &c.] Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah, as is above no∣ted verse 21.

CHAP. XV.

Vers. 1. IN the twenty and seventh yeare of Jeroboam king of Israel, began Aza∣riah, &c.] Manifest it is that Amaziah the father of this Aazariah or Uz∣ziah, was slain in the fifteenth year of Jeroboam: for in the fifteenth year of Ama∣siah did Jeroboam begin his reigne▪ chap. 14.23. and Amaziah reigned in all but nine and twenty years, chap. 14.2. so that the last yeare currant of Amasiah, was but the fifteenth of Jeroboam; and how then was it the seven and twentieth of Jeroboam ere his sonne began his reigne? Some say, that Jeroboam was designed king twelve years before Joash his fathers death, and so the first yeare of Azariah or Uzziah king of Judah, though it were the seven and twentieth yeare of Jeroboam, from his first being designed king▪ yet it was but his fifteenth yeare, accounting the years of his reigne from his sitting in the throne after the death of his father. But better, I con∣ceive, it is answered by others, that though Amaziah was slain in the fifteenth yeare of Jeroboam, yet his sonne Azariah was not settled in the throne by the generall consent of the people, till the seven and twentieth yeare of Jeroboam, when he was sixteen years old, the foregoing twelve years either he reigned under Protectours, be∣ing but foure years old when his father was slain; or perhaps, though he were ac∣knowledged king by some, who in those troublesome times stuck to him, as the heir apparent of the house of David; yet generally by the people he was not acknow∣ledged king, till some order was taken for the redresse of those grievances, which had enraged them so farre against his father.

Vers. 2. And he reigned two and fifty years in Jerusalem.] Besides therefore the twelve years spent in his minority, fifteen years more he reigned in Judah, whilest Jeroboam the second reigned in the throne of Israel three and twenty years, in the time of Zachariah the sonne of Jeroboam eleven years, with Shallum and Menahem (whereof Shallum reigned but a moneth) two years with Pekahiah, and a yeare and upwards with Pekah; so that he lived to see six kings in the throne of Israel.

Vers. 3: And he did that which was right in the sight of the Lord, according to all that his father Amaziah had done.] To wit, in the beginning of his reigne, as Amaziah had done whilest Zachariah the Prophet lived, he sought the Lord, and so long he prospered wonderfully (insomuch that considering the admirable successe of Jeroboam at the same time in Israel; it is evident that the state of Israel did never so flourish since the division of the twelve tribes, as in the beginning of this kings reigne: for having an army of three hundred and seven thousand men of warre, under the command of two thousand six hundred captains (all whom he furnished with shields, and spears, and other arms requisite) he overcame the Philistins, of whose towns he dismantled some, and built others; also he got the mastery over some parts of Ara∣bia, and brought the Ammonites to pay him tribute; he repaired also the wall of Jerusalem, which in his fathers dayes Joash king of Israel had broken down, and fortified it with towers, whereon he set new invented engins to shoot arrows, &c. he improved also the riches he had gotten with all kind of husbandry, as keeping of much cattell, &c. and built towers in the wildernesse for the defence of his cattell and herdsmen, and the wells of water he had digged there, by which means he might keep the command of the Arabian wildernesse, which was hardly passable if men were kept from those few springs of water that were found there; all which is related, 2. Chron. 26.5, 15.

Vers. 5. And the Lord smote the king, so that he was a leper, &c.] The cause of this is expressed, 2. Chron. 26.16, &c. to wit, that Uzziah or Azariah puffed up with his prosperity, would needs usurp the Priests office, and went into the Temple to burn incense; whereupon Azariah the high Priest, attended with fourescore other priests, went in after him, and withstood him, and reprehended this his presumpti∣on: for which, whilest he was wrath with the Priest, the Lord smote him with a le∣prosie, and that in his forehead, (that every one might see the judgement of God up∣on him) and so he was presently thrust out of the temple. And thus because his sinne was pride and arrogance, by striking him with such a lothsome disease in his very face, the Lord filled his face with shame and confusion, making him ashamed to shew his face amongst men; and because he had sinned with so much impudence, coming openly into the Temple to burn incense, as it were to out-face the Priests, therefore God struck him in the forehead (where impudence is wont to shew it self, Jer. 3.3. Thou hadst a whores forehead, thou refusedst to be ashamed:) and because not con∣tent with the Regall dignity, he would needs usurp the Priests office, he was not suf∣fered to abide in the throne: for by reason of his leprosie he dwelt in a severall house, that is, in a private dwelling where he might be severed, as much as was possible, from the society of others: And Jotham the kings sonne was over the house, judg∣ing the people of the land: that is, he lived in the kings palace, and kept his court there in stead of his father, whose place he supplyed, and as his Vice-roy and deputy governed the whole kingdome; wherein yet there was something to mitigate the poore kings sorrows, in the midst of all these miseries that befell him; to wit, that his sonne did not take this advantage to depose his father, but was content to go∣vern the people as his substitute under him. Besides all these particulars, one memo∣rable passage we find mentioned elsewhere, that is not recorded either here, or in the book of the Chronicles, to wit, that in this kings reigne there was also a most terri∣ble

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earthquake, as we see Amos 1.1. The words of Amos, who was amongst the herdmen of Tekoa; which he saw concerning Israel, in the dayes of Ʋzziah, &c. two years before the earthquake: and again, Zach. 14.5. Ye shall flee, like as ye fled from before the earthquake in the dayes of Ʋzziah king of Judah.

Vers. 6. And the rest of the acts of Azariah, and all that he did, are they not written in the book of the Chronicles? &c.] The acts of Uzziah or Azariah were also written by Isaiah the Prophet, 2. Chron. 26.22. Now the rest of the acts of Ʋz∣ziah, first and last, did Isaiah the prophet the sonne of Amos write.

Vers. 7. And they buried him with his fathers in the city of David.] To wit, in the field of the buriall▪ where the sepulchres of the kings were, but not in their se∣pulchres, because he was a leper: 2. Chron. 26.23. So Uzziah slept with his father, and they buried him with his fathers in the field of the buriall, which belonged to the kings: for they said, He is a leper. When this king died, it seems the Philistines did greatly triumph and rejoyce, because he had been such a scourge to them, as is related 2. Chron. 26.6, 7. And he went forth, and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, &c. where∣upon it was that Isaiah prophesied, that the grandchild of this Uzziah, to wit, Heze∣kiah, should sting them worse then ever he had done, Isa. 14.29. Rejoyce not thou whole Palestina, because the rod of him that smote thee is broken; for out of the ser∣pents root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

Vers. 8. In the thirty and eighth yeare of Azariah king of Judah, did Zacha∣riah the sonne of Jeroboam reigne over Israel in Samaria six moneths.] The first of the fifty years of Azariahs reigne, was the seven and twentieth of Jeroboams reigne: verse 1. In the twenty and seventh yeare of Jeroboams, Azariah the sonne of Amaziah king of Judah began to reigne. Jeroboam reigned in all but one and fourty years, chap. 14.23. so that the last yeare of Jeroboams reigne, was but the fif∣teenth or sixteenth of Azariahs. Now if Jeroboam died the sixteenth yeare of A∣zariahs reigne, how came it to passe that his sonne Zachariah began not his reigne till the eight and thirtieth yeare of Azariah, which was two and twenty years after the death of his father Jeroboam? I answer, Some hold that the eight and thirtieth of Azariah here spoken on, was the eight and thirtieth from the time he began to reigne with his father Amaziah: but rather, however it seems upon the death of Jeroboam, Zachariah found a party that stuck to him, to whom the crown of right did belong, and so the text speaks of his immediate succeeding his father, chap. 14.29. And Je∣roboam slept with his fathers, and Zachariah his sonne reigned in his stead: yet two or three and twentie years did passe before he was by uniform consent received as king; whether it were the ambition of Jeroboams captains, each striving to keep what he held for himself; or some generall dislike taken both by Prince and people against Zachariah, though he were the sonne of so deserving a father; yet they would not stoop to his government, till at length wearied with dissention, they were in a manner forced unto it, which was (as is here said) in the thirty eighth yeare of Azariahs reigne, after which time that he was by generall consent settled in the king∣dome, he enjoyed it onely six moneths.

Vers. 10. And Shallum the sonne of Jabesh conspired against him, and smote him before the people, &c.] In that little time that he reigned, it seems he carried

himself so ill, that the displeasure of the people newly appeased, was soon stirred up again, and Shallum one of his captains taking the advantage hereof, conspired against him, and slew him before the people; that is, the people not opposing but rather ap∣proving what was done: they were not at first more unwilling to receive him, then they were now glad to be rid of him.

Vers. 12. This was the word of the Lord which he spake to Jehu, &c.] For Za∣chariah was in the fourth descent from Jehu. See the note, chap. 10.30.

Vers. 16. Then Menahem smote Tiphsah, &c.] Many Expositours take this Tiphsah, to be that mentioned 1 Kings 4.24. but because that was upon the frontiers of Syria, as is evident, because it is there said of Solomon, that he had dominion over all the region on this side the river, from Tiphsah even unto Az∣zah: and this was not farre from Tirzah, (which was in the heart of the countrey, and therefore the royall citie of the kings of Israel before Samaria) as is here clear∣ly implyed, in that it is said, that Menahem smote all the coast of Tiphsah, from Tirzah, that is as farre as Tirzah; therefore I conceive that this was some other Tiphsah that was not farre from Tirzah. The cause why Menahem smote this ci∣ty is here said to be, because they opened not to him; it seems they refused to acknow∣ledge him for their king, and would not open their gates to receive him; whereup∣on being enraged against them, like a true tyrant, to make the other cities afraid to follow their example, he smote not onely the city, but all the coasts about it, de∣stroying the inhabitants, and exercising therein all kind of crueltie, as appears by the particular instance here given: all the women therein that were with child he ript up:

Vers. 19. And Pull the king of Assyria came against the land, &c.] This was the first Babylonian Monarch, called in other writers Belosus, and Phul-Belosus. The Assyrians had hitherto been the great Monarchs of the world: but this Pull or Belosus joyning with Arbaces the Mede, besieged Sardanapalus the last of the As∣syrian Monarchs, an effeminate prince, and hated of all his subjects, untill at last after two years siege in despair he burnt himself: and thereupon his Monarchy was divided, Arbaces taking to himself the Empire of the Medes and Persians, and Pull or Belosus the Empire of Babylon and Assyria, and therefore called himself the king of Assyria, and this was he that now invaded the land of Israel; and though the cause of the invasion be not here expressed, yet most likely it is, that by the Ara∣bians and Syrians from whom Jeroboam the second had taken much (chap. 14.28. He recovered Damascus and Hamath, &c.) he was now called in to invade the king∣dome of Israel, when it had been many years together weakened by those civill and intestine broiles before mentioned that were in the land.

And Menahem gave Pull a thousand talents of silver, that his hand might be with them, &c.] That is, he not onely purchased his peace with the Assyrian king by that gift, but also procured a promise of his aid upon all occasions, for the establishment of his kingdome; whereby it is evident, that though he had usurped the kingdome, yet he enjoyed it not without opposition.

Vers. 25. And smote him in Samaria, in the palace of the kings house, with Argob, and Arieh, and with him fifty men of the Gileadites.] These it seems were Pekahs partners in his conspiracie against Pekahiah the sonne of Menahem.

Vers. 29. In the dayes of Pekah king of Israel, came Tiglath-pileser king of Assryia, &c.] He is called Tilgath-pilneser, 1. Chron. 5.26. and was doubtlesse the sonne of Pull king of Assyria, that had not many years before invaded the land in the dayes of Menahem, vers. 19. and therefore called Tiglath-pull-assir: the cause why he now came into the land of Israel is expressed elsewhere, though it be not mentioned here: it seems this Pekah king of Israel combined with Rezin king of Syria, against Ahaz king of Judah, and did first severally invade his land, and sorely oppressed him, and then afterwards joyntly went up to besiege Ahaz king of Judah in Jerusalem; whereupon Ahaz being at the same time invaded also in other parts of his kingdomes, by other neighbouring nations, sent to this great king of Assyria, to desire his help against these two kings, as is expressed in the following chapter, vers. 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria, say∣ing, I am thy servant and thy sonne, come up and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me; and thereupon he came as he desired into the land of Israel (the rather happely, because this Pekah had slain the sonne of Menahem, whom his father Pull had settled in the kingdome of Israel, as is before noted) and so took the se∣verall places here mentioned in the kingdome of Israel; to wit, Ijon, and Abel∣beth-maachah, and Janoah, a town belonging to Ephraim, Josh. 16.6. and Kedesh, and Hazer cities of Napthali, Josh. 19.36, 37. and Gilead, that is, all the land without Jordan, where the Rubenites, and Gadites, and half tribe of Manasseh had their possessions, and Galilee, all the land of Napthali, and carried them captive to Assyria: so that indeed at this time he subdued in a manner five tribes of Israel; to wit, those without Jordan (who as they had first their inheritance given them, so they were now first carried away captives) and the tribes of Zebulon and Napthali who were seated in the land of Galilee. And this was the first captivity of Israel. Neither do we ever reade that these that were now carried away, or their posterity did ever return again into the land of Israel, as those of Judah did, that were after∣wards carried into Babilon; whence it is, that when the prophet Isaiah threatned the Jewes with the captivity of Babilon, he added this as a comfort, that their cala∣mity should not be such as when their brethren of Israel, were carryed captive into Assyria, Isa. 9.1. Neverthelesse the dimnesse shall not be such as was in her vexa∣tion, when at the first he lightly afflicted the land of Zebulon, and the land of Naph∣tali, and afterwards did more grievously afflict her, by the way of the sea beyond Jordan in Galilee of the nations.

Vers. 30. And Hoshea the sonne of Elah, made a conspiracie against Pekah, &c.] Doubtlesse the people of Israel were greatly enraged, because so many of their tribes were carried away captive into Assyria by Tiglath-pileser king of Assyria, and laid all the blame upon this their unfortunate king Pekah; partly, because by making warre against Ahaz king of Judah causelessely, he had provoked Ahaz to call in the Assyrians to his help; and partly because he got the kingdome by slaying Pekahiah, the sonne of Menahem, whom the Assyrian king had settled in the throne of Israel. Now being thus fallen under the contempt and hatred of his people, it is no wonder that Hoshea should find enow that would joyn with him in a conspiracy to kill him, which accordingly they accomplished, and so the Lord cut him off by a conspi∣racy

of his subjects, that himself got the crown by the murder of Pekahiah his So∣vereigne.

And reigned in his stead, in the twentieth yeare of Jotham the sonne of Uzziah.] Here it is expressely said, that Hoshea having slain Pekah began his reigne in the twentieth yeare of Jotham; and yet afterwards vers. 33. it is said that Jotham reigned but sixteen years: and in the first verse of the next chapter, it is said that Ahaz the sonne of Jotham began his reigne in the seventeenth yeare of Pekah. But to recon∣cile these seeming contradictions, we must know that Jotham lived twenty years af∣ter he was settled in the throne of Judah, upon the death of his father Uzziah, but that foure years before he died, he wholly resigned his kingdome to his sonne Ahaz; and so it was in the fourth yeare of Ahaz when Hoshea slew Pekah, and took upon himself the title of king of Israel; but this fourth yeare of Ahaz, is called the twen∣tieth of Jotham, because Jotham had still the title of king, though he had foure years before resigned his kingdome to his sonne Ahaz.

Vers. 32. In the second yeare of Pekah the sonne of Remaliah king of Israel, began Jotham, &c.] To wit, after his father Uzziahs death (for he had the govern∣ment of the kingdome under his father a long time before this; to wit, ever since his father became a leper, as is noted verse 5.) About this time therefore did the pro∣phet Isaiah see that glorious vision, Isa. 6.1. In the yeare that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple, &c. and in this kings reigne Hosea and Micah prophesied to the people.

Vers. 33. Five and twenty years old was he when he began to reigne, and he reign∣ed sixteen years, &c.] Some Expositours conceive, that he was thus old when he be∣gan to reign in his fathers life-time; which they hold, thereby to resolve that great difficulty concerning the age of his grand-child Hezekiah, when he began to reigne; of which see the note chap. 18.2. But I rather think it must be understood (for so the words seem clearly to import) of his age when he began his sixteen years reigne, which was after his fathers death; to wit, to the seventeenth yeare of Pekah, as is e∣vident in the first verse of the following chapter: In the seventeenth yeare of Pe∣kah the sonne of Remaliah, Ahaz the sonne of Jotham king of Judah began to reigne.

Vers. 34. And he did that which was right in the sight of the Lord, &c.] This is more fully expressed, 2. Chron. 27.21. And he did that which was right in the sight of the Lord, according to all that Uzziah his father did; howbeit he entred not into the temple of the Lord, and the people did yet corruptly.

Vers. 35. He built the higher gate of the house of the Lord.] Or, the high gate, 2. Chron. 27.3. which was (it seems) the outer east-gate, the gate whereby they went to the kings palace, 2. Chron. 23.20. And they came through the high gate into the kings house; the same, I conceive it was, which afterward for the statelinesse of it, was called the beautifull gate of the Temple, Acts 3.2. and by Jeremy often the new gate, as Jer. 26.10. and 36.10, &c.

Vers. 36. Now the rest of the acts of Jotham, &c.] Some of these are related in the Scripture Chronicles; as first, that he built divers cities in the hills of Judah, and in the forrests, towers and palaces: and secondly, that he enforced the Ammonites to pay him tribute, to wit, of silver an hundred talents, of wheat and barley twenty thousand measures, 2. Chron. 27.4, 5.

Vers. 37. In those dayes the Lord began to send against Judah, Rezin the king of Syria, and Pekah the sonne of Remaliah.] That is, towards the end of his reigne, they began to conspire against the land of Judah; but it seems till his sonnes reigne after his decease, they did not invade the land, the Lord herein shewing mercy to good Jotham, that he took him away before those heavy calamities, that immediately after fell upon the kingdome of Judah.

CHAP. XVI.

Vers. 1. IN the seventeenth yeare of Pekah the sonne of Remaliah, Ahaz the sonne of Jotham, &c.] The seventeenth yeare of Pekah was the sixteenth yeare of Jotham, chap. 15.32. at which time Jotham did either resigne the kingdome to his sonne Ahaz; or at least he left the government to him, but yet the lived at least foure years after. See chap. 15.30.

Vers. 2. Twenty years old was Ahaz when he began to reigne, and he reigned sixteen years, &c.] If Ahaz was twenty years old when he began his reigne, when he died, sixteen years after, he was but thirty six years old, and then was Hezekiah his sonne twenty five years old, chap. 18.2. Twenty and five years old was Hezekiah when he began to reigne, and he reigned twenty and nine years in Jerusalem: where∣by it may seem that Hezekiah was born to Ahaz, when he was yet but ten or eleven years old; which (say some Expositours) we need not wonder at, considering the singular blessing that nation had for generation: but because it is very unlikely that the Jews had children so young, therefore other Expositours do answer this objecti∣on two other wayes; to wit, first, that Ahaz was twenty years old when he (that is, Jotham his father) of whom he had spoken in the former verse, began to reigne, to wit, after the death of his father Uzziah: or secondly, (and I think thus it is better an∣swered) that Ahaz began to reigne when he was first designed king in the life of Jo∣tham his father, and then he was but twenty years old; and the like must then be said of Jotham too, chap. 15.30. but when after his fathers death he began to reigne as absolute king himself (from which these sixteen years must be reckoned) he might be twenty five or twenty six years old, or perhaps more.

Vers. 3. But he walked in the wayes of the kings of Israel.] That is, he wor∣shipped idols as they also did; for so it is expressed, 2. Chron. 28.3. He burnt incense in the valley of the sonne of Hinnom, and burnt his children in the fire, after the abominations of the heathen.

Yea, & made his sonne to passe through the fire, &c.] Concerning this abominable idolatry of making their children to passe through the fire, see what is noted, Levit. 18.21. But the Ahaz did indeed burn his sonnes, at least some one of his sonnes, as by way of sacrificing them to his idol-gods, is evident 2. Chron. 28.3. where also the place is named where he offered this inhumane oblation, to wit▪ the valley of the sonne of Hinnom, a valley not farre from Jerusalem: Moreover he burnt incense in the valley of the sonne of Hinnom, and burnt his children in the fire. This high place was called Tophet, and was it seems especially used for this execrable idolatry, Jer. 7.31. They have built the high places of Tophet, which is in the valley of the sonne of Hinnom, to burn their sonnes and their daughters in the fire: and by Josi∣ah it was defiled, chap. 23.10. He defiled Tophet which is in the valley of the chil∣dren

of Hinnom, that no man might make his sonne or his daughter to passe through the fire to Molech.

Vers. 5. Then Rezin king of Syria, and Pekah sonne of Remaliah king of Is∣rael, came up to Jerusalem to warre.] No sooner was Ahaz settled in the throne of Judah, but both Rezin king of Syria, and Pekah king of Israel began streight to invade Judah; for Pekah reigned in all but twenty years, chap. 15.27. and Ahaz began not his reigne till the seventeenth yeare of Pekah, vers. 1. In the seventeenth yeare of Pekah the sonne of Remaliah, Ahaz the sonne of Jotham king of Judah began to reigne; and as Ahaz exceeded all the kings before him in wickednesse, so the judgements that God brought upon his kingdome, were most terrible. First, they each invaded the land severally, as is related in the Chronicles, and both of them prevailed against Ahaz, and exceedingly weakened and spoiled his countrey: for Re∣zin carried away many of the people captives to Damascus, and Pekah slew in one day one hundred and twenty thousand of them, (amongst whom was Maaseiah the kings sonne (he sacrificed one sonne to his idol-gods, and now another was slain by the sword of his enemies) and Azrikam the governour of his house, and Elkanah the second person to the king: who were slain by Zichri a mighty man of Ephraim, and carried away also two hundred thousand prisoners, women and chil∣dren; though indeed by the counsel of the prophet Oded, they were returned and delivered back again, 2. Chron. 28.5—15. but this invasion here spoken of was after them; when not content with what spoil they had made in Judah, they re∣solved to joyn their forces together, and to go up and besiege Jerusalem, and to de∣pose Ahaz, and make the sonne of Tabeal king of Judah, Isa. 7.5, 6. Because Syria, Ephraim, and the sonne of Remaliah have taken evil counsel against thee, saying, Let us go up against Judah and vex it, and let us make a breach in it for us, and set up a king in the midst of it, even the sonne of Tabeal: for this is that confederacie of Rezin and Pekah, whereof the prophet speaks in that chapter: when as is there related, the king and people▪ being grievously affrighted at the tidings of it, Isaiah was sent to comfort Ahaz, and to assure him that they should not prevail against him; to which end, when he had given him liberty to ask what signe he would, and Ahaz refused to ask a signe, he had for a signe given him a most glorious promise of Christ: vers. 14. The Lord himself shall give you a signe: Behold a virgin shall conceive and beare a sonne, and shall call his name Emmanuel, Isai∣ah 7.1 — 16.

And they besieged Ahaz, but could not overcome him.] And so these two kings that assured themselves of such successe, because in their former invasions they had so spoiled and weakened the land of Judah; proved in the conclusion, but as two tails of smoaking firebrands, as the prophet called them, Isa. 7.4. that is, their great attempts vanished into smoak, though they thought to have devoured, and burnt up all before them.

Vers. 6. At that time Rezin king of Syria recovered Elath to Syria▪ &c.] That is, being forced to leave the siege of Jerusalem, he went (perhaps with their joynt forces) to Elath, which Azariah or Uzziah the grandfather of Ahaz, had taken from the Syrians, chap. 14.22. and took it, and restored it to Syria.

Vers. 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, I

am thy servant, and thy sonne, &c.] That is, he yeilded to be his vassall, and tribu∣tary, upon condition he would come to help him; and hence it is said, chap. 18.7. that Hezekiah rebelled against the king of Assyria, just the same time when Rezin and Pekah vexed Judah on the north: the Edomites and Philistines laying hold on this advantage, entred upon them from the south, slew many people, carried away ma∣ny prisoners; yea the Philistines took six cities which had formerly belonged to Ju∣dah: whereupon Ahaz seeing himself environed on all sides, he sent for aid unto the Assyrian king, 2 Chron. 28.16, 17, 18. At the same time did king Ahaz send unto the king of Assyria to help him. For again the Edomites had come and and smitten Judah, and carried away captives. The Philistines also had invaded the cities of the low countrey, and of the south of Judah: when he craved this aid, it is not certain; but certain it is, first, that he sinned in craving the Assyri∣ans help, because the prophet Isaiah had assured him, that these two king should not be able to hurt him: secondly, that Rezin and Pekah were gone from Jeru∣salem, before the Assyrian came against them: (for else Rezin would not have gone with his army to Elath to recover that, as vers. 6. it is said he did) and thirdly, when the Assyrian did come, he distressed Ahaz, but he helped him not.

Vers. 9. The king of Assyria went up against Damascus, and took it, &c.] Though Rezin and Pekah were gone from the siege of Jerusalem, before the Assy∣rians came to help Ahaz; yet when he came he invaded the land of Israel, where what havock he made, we heard before chap. 15.29. In the dayes of Pekah king of Israel, came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maa∣chah, and Janoah, and Ked••sh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria: and then at the same time, as is here said, he went against Damascus, and slew Rezin, and carried the people ca∣ptives to Kir, of which Amos had long before prophecied in the dayes of Uzziah, Amos 1.3, 4, 5. Thus saith the Lord, For three transgressions of Damascus and for foure, I will not turn away the punishment thereof, because they have threshed Gilead with threshing instruments of iron: But I will send a fire into the house of Hazael, which shall devoure the palaces of Ben-hadad, I will break also the barre of Damascus, and cut off the inhabitants from the plain of Aven, and him that holdeth the sceptre from the house of Eden, and the people of Syria shall go into captivity unto Kir, saith the Lord: and after Isaiah foretold the same, Isaiah 8.3, 4.

Vers. 10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria.] To wit, to congratulate his successe in taking Damascus, doubtlesse he was highly pleased with seeing his enemies that had lately besieged him in Jerusalem, brought on a sudden so low; Rezin being slain, and his kingdome quite lost, and the king of Israel extremely weakened, and brought into contempt amongst his sub∣jects, by the carrying away of five tribes of Israel captives into Assyria: and it is very likely, that he triumphed in the successe of his own counsels, in sending for the king of Assyria, contrary to what the prophet Isaiah had advised, Isaiah 7.4. little thinking that within a few years that very nation, in whose victories he now triumphed, should utterly ruine the kingdome of Judah, as they had done other kingdomes; of which it seems, the prophet Isaiah gave Ahaz warning, Isaiah 7.17.

The Lord shall bring upon thee and upon thy people, and upon thy fathers house, dayes that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.

And saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, &c.] What moved him to this is expressed in the Chroni∣cles, 2. Chron. 28.23. For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me; but they were the ruine of him, and of all Israel: and because he did this also at a time when God had so heavily af∣flicted him, his sinne was the more grievous; as it is there noted, vers. 22. And in the time of his distresse, did he trespasse yet more against the Lord.

Vers. 11. And Urijah the priest built an Altar according to all that king Ahaz had sent from Damascus, &c.] Though hitherto this Urijah had maintained the true worship of God in the Temple, and was not long before this chosen by the prophet Isaiah as a witnesse of his prophesie, which he fastned upon the doores of the Temple, Isaiah 8.1, 2. yet now he turned Apostate and yeilded presently to fur∣ther this wicked command of Ahaz.

Vers. 12: And the king approached to the altar, and offered thereon.] To wit, to the gods of Assyria, 2. Chron. 28.23. He sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria, &c.

Vers. 14. And he brought also the brasen altar which was before the Lord, from the forefront of the house, &c.] That is, having set up his new altar in the forefront of the Temple, where the brazen altar which Solomon had made stood; be∣cause he would not have the brazen altar stand above his, he removed that from the place where it stood betwixt his altar and the Temple, and set it in on the north side, as it were in a corner out of the way.

Vers. 15. And king Ahaz commanded Ʋrijah the priest, saying, Ʋpon the great altar burn the morning burnt offering, &c.] That is, upon his new altar, which it seems was greater then Solomons altar; or else more highly esteemed by him, and therefore so called: yet that it was not of brasse, we may probably conceive, be∣cause in the foregoing verse, Solomons altar is distinguished from this new altar, by the name of the brasen altar.

And the brazen altar shall be for me to enquire by.] As if he should have said, meddle not with that but leave that to me, when I shall think fit I will make use of it, and otherwise there shall be no use made of it.

Vers. 18. And the covert for the sabbath that they had built in the house, and the kings entry without, turned he, &c.] It is hard to say what this covert of the sabbath was; some think it was a place provided for the Levites, that kept the watch before the doores of the Temple, into which they entred every sabbath day in their courses: but the most probable opinion seems to be, that it was either some place provided for the priests, when they taught the people on the sabbath dayes; or ra∣ther some costly covered seat, wherein the kings of Judah used to heare the priests expounding the law on the sabbath day: whatever it was, both that, and the kings entry without, that is, the entry whereby the kings used to passe from their palace to the Temple, Ahaz turned them from the house of the Lord; that is, he took them

from the Temple, and that for the king of Assyria; that is, either he brake them down, and sold the materials which were happely costly, to make up the money he gave to the king of Assyria; or else he diverted them to some other use, that the heathen king seeing him so estranged from the religion of his fathers, might be the faster friend to him: it is also added in the Chronicles, that he shut up the doores of the house of the Lord, and made him altars in every corner of Jerusalem, &c. 2. Chron. 28.24, 25.

Vers. 20. And Ahaz slept with his fathers, and was buried with his fathers in the citie of David.] But not in the sepulchre of the kings, 2. Chron. 28.27. And Ahaz slept with his fathers, and they buried him in the citie, even in Jerusalem, but they brought him not into the sepulchre of the kings of Israel. He began his reigne in the end of the seventeenth yeare of Pekah king of Israel, and reigned sixteen years vers. 1, 2. the first three years therefore of his reigne, were the eighteenth, nine∣teenth, and twentieth of Pekah; the other thirteen years of his reigne, Hoshea was partly striving to settle himself in the kingdome of Israel, and partly settled in the kingdome. See the note, chap. 17.1.

CHAP. XVII.

Vers. 1. IN the twelfth yeare of Ahaz king of Judah, began Hoshea the sonne of Elah to reigne, &c.] It is manifest that Hoshea the last king of Israel, slew Pekah in the twentieth yeare of Jotham, and that then he assumed to himself the title of king of Israel, chap. 15.30. And Hoshea the sonne of Elah made a conspi∣racie against Pekah the sonne of Remaliah, and slew him in the twentieth yeare of Jotham the sonne of Uzziah: and as manifest it is, that the yeare which is there cal∣led the twentieth of Jotham, was the fourth of Ahaz his sonne (for Jotham reigned but sixteen years, chap. 15.33. Five and twenty years old was he when he began to reigne, and he reigned sixteen years in Jerusalem. Now if Hoshea succeeded Pekah in the kingdome of Israel, in the fourth yeare of Ahaz, how is it here said that he be∣gan to reigne in Samaria in the twelfth yeare of Ahaz; surely, because though he thrust himself into the kingdome, yet he was not acknowledged king, but opposed as an usurper; and that perhaps not onely by the Israelites, but also by the king of Assyria, who in the latter end of Pekahs reigne, had (upon the perswasion of Ahaz) entred into the land of Israel, and seized upon a great part of the kingdome, chap. 15.29. and thus the kingdome of Israel was in a manner unsettled, untill the twelfth yeare of Ahaz his reigne, when either by the people, or by the Assyrian king, Ho∣shea had, it seems, the crown of Israel confirmed to him; and so he reigned, as it is said here, nine years: for after the twelfth yeare of Ahaz his reigne (which must not be reckoned, because it was well nigh ended ere Hoshea was established king) there are foure years of Ahaz his reigne remaining (for he reigned sixteen years, chap. 16.2.) and five years of Hezekiahs reigne, which makes nine years. Indeed chap. 18.1. it is said, Hezekiah began to reigne in the third yeare of Hoshea: but of that see the note there.

Vers. 2. And he did that which was evil in the sight of the Lord, but not as the kings of Israel that were before him.] To wit, because though he continued the idolatry of Jeroboam, yet he abandoned the grosser idolatries of many kings that had

been before him; and then besides he suffered such of his subjects as would, to go up to worship in the Temple of Jerusalem, which the former kings of Israel would not permit: this we find, 2. Chron. 30.11. &c. where it is said, that when Hezekiah had proclaimed a solemne passeover, many of the ten tribes went up to keep the passeover in Jerusalem.

Vers. 3. Against him came up Shalmaneser king of Assyria, &c.] When Ho∣shea had slain Pekah in the fourth yeare of Ahaz, as is before noted, he found not so ready admittance into his throne, as perhaps he expected; and whilest the people were in this combustion amongst themselves, Shalmaneser (called by others Nabo∣nassar) the sonne of Tiglath-pilezer, being either desired to come into the aid of that party that opposed Hoshea; or being of himself ready enough to take advantage of these civil broils, that he might wholly subdue that kingdome which his father had already in a great part ruined; he came up against Hoshea, and at length prevailed so farre, that Hoshea was content to become his servant, and to pay him tribute: and so was settled in the throne of Israel, which was (as is probable) in the twelfth yeare of Ahaz, as is above noted, vers. 1.

Vers. 4. And the king of Assyria found conspiracie in Hoshea, &c.] That is, Shalmaneser the Assyrian king, discovered that Hoshea had practised with So king of Egypt, to wit, that Hoshea should cast off the yoke of the Assyrian king, and that he should be supported herein with succour from Egypt; and this he first suspected, by hearing that Hoshea had sent ambassadours to the king of Egypt, and then was confirmed in his suspicion, when he found that Hoshea neglected to pay the tribute, which formerly he had yearely paid: this So is thought to be the same that by other Historians is called Sua or Sabucus the Ethiopian, because in Ethiopia he had his education: the encroaching power of the Assyrian might be well terrible to Egyp•• at this time, and therefore it is no wonder though he animated Hoshea against the Assyrian: the wonder onely would be, that in a matter that so nearly concerned him, he should afford no more succour to the king of Israel: but that it is true in∣deed, that though this be not here expressed, yet perhaps he might afford him succour, however they proved too weak to support him against the overbearing power of the Assyrian Monarch.

Therefore the king of Assyria shut him up, and bound him in prison.] To wit, when he had taken Samaria, as is afterwards related, vers. 6.

Vers. 5. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.] To wit, in the seventh, eighth, and ninth yeare of Hoshea, which was the fourth, fifth, and sixth of Hezekiah king of Judah, chap. 18.9, 10. And it came to passe in the fourth yeare of Hezekiah king of Ju∣dah (which was the seventh yeare of Hoshea sonne of Elah king of Israel) that Shalmaneser king of Assyria came up against Samaria, and besieged it. And at the end of three years they took it, even in the sixth yeare of Hezekiah (that is the ninth yeare of Hoshea king of Israel) Samaria was taken.

Vers. 6. In the ninth yeare of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria, &c.] And so now all the rest of the ten tribes were carried away captives, from which they never returned again, and the kingdome of Israel was utterly ruined, having continued from Jeroboam their first king about two hundred threescore and two years.

Vers. 9. And the children of Israel did secretly those things that were not right, &c.] The idolatry of Israel was open and publick; but yet because they covered o∣ver this their idolatry and superstition with pretences of worshiping the onely true God, the God of Israel; therefore it is said, they did secretly, or covertly, those things that were not right; and besides there were many private idolatries and im∣pieties practised amongst them, besides what were allowed or enjoyned by publick authority, to which these words may also have relation, according to that, Ezek. 8.12. Sonne of man, Hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? &c.

And they built them high places in all their cities, from the tower of watchmen to the fenced city.] That is, in all places; not onely in their cities, but also in the most solitary and unfrequented places; there was not so much as a tower built, where watchmen were appointed to be for the guarding of the castle, or for the de∣fence of the countrey, but there they had their idols, and their high places to wor∣ship their idols in.

Vers. 13. Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers.] That is, by all his messengers whom he sent to them, to whom he made known his will, partly by divine revelations, partly by visions.

Vers. 15. And they followed vanity, and became vain, &c.] That is, they fol∣lowed idols, and did that which argued most grosse folly and weaknesse, according to that Psalm. 115.8. They that make them are like unto them, so is every one that trusteth in them.

Vers. 17. And sold themselves to do evil, &c.] See the note 1. Kings 21.20.

Vers. 18. Therefore the Lord was very angry with Israel, and removed them out of his sight, &c.] That is, he cast them out of the land, which he had chosen for the habitation of his people, and where he had placed the sacred signes of his pre∣sence among them: whereupon it followes, that there was none left but the tribe of Judah onely: for the tribe of Benjamin, since the revolt of the ten tribes, was in∣corporated, as it were, with the tribe of Judah, as one people; and so were rec∣koned as one tribe together with them. See the note, 1. Kings 11.13.

Vers. 19. Also Judah kept not the commandements of the Lord their God. &c.] This is added as a second cause why the Lord brought this heavie judgement upon the Israelites; to wit, because the kingdome of Judah was by their example cor∣rupted and tainted with the same sinnes, whereby God was still the more offended: Hosea 4.15. Though thou Israel play the harlot, yet let not Judah offend, &c. and it may also be inserted as an aggravation of Judahs sinne, who would not be warn∣ed by the punishment that was inflicted on the Israelites, according to that Jer. 3.8. when for all the causes whereby back-sliding Israel committed adultery, I had put her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also.

Vers. 20. And the Lord rejected all the seed of Israel, &c.] That is, all of the kingdome of the ten tribes, as is plainly implyed in the former verses: and indeed though they of Judah were afterward carried away captives also, yet God did never reject and cast them off, as he did those of the ten tribes: for within a few years he brought them again into their own land.

Vers. 24. And the king of Assyria brought men from Babylon, and from Cu∣thah, &c.] To wit, Shalmaneser, vers. 3. other colonies were also afterwards brought thither by Esar-haddon the sonne of Sennacherib, Ezra 4.2. We seek your God as yee do, and we do sacrifice unto him, since the dayes of Esar-haddon king of Ashur, which brought us up hither: but doubtlesse the first colonies of these heathen peo∣ple were brought up thither by Shalmaneser, who now carried away the Israelites ca∣ptives, and transplanted other nations in their room, and these were they that after this time were called Samaritans, vers. 29. betwixt whom and the Jewes there was alwayes a most deadly hatred, Luke 9.52. And they sent messengers before his face, and they went and entred into a village of the Samaritanes, to make ready for him, And they did not receive him, because his face was as though he would go to Jeru∣salem. John 4.9. Then saith the woman of Samaria unto him, How is it that thou being a Jew, askest drink of me which am a woman of Samaria: for the Jewes have no dealings with the Samaritanes.

Vers. 25. And so it was at the beginning of their dwelling there, that they fea∣red not the Lord &c.] They served him not, no not so much as with performing those outward duties of his worship and service, which he had enjoyned the Israelites.

Vers. 26. Wherefore they spake to the king of Assyria, &c.] To wit, by those messengers, whom with this message they had sent to him. See vers. 27.

Vers. 27. Carry thither one of the priests whom ye brought from thence, and let them go and dwell there, &c.] That is, let the messengers that are come to in∣form us, how the lions have devoured our new plantation in Samaria; go back with the priest that is assigned to go with them, and dwell there again as formerly; yet some understand these words, and let them go and dwell there, of a new plantation that were to be sent thither, in stead of those that were devoured by the lions; which was happely that which went in the dayes of Esar-haddon, Ezra 4.2.

Vers. 28. Then one of the priests whom they had carryed away from Samaria▪ came and dwelt in Beth-el, &c.] That is, one of the Israelites idolatrous priests: even they pretended the worshiping of the Lord Jehovah the God of Israel, though under the images of the golden calves; and doubtlesse, did retain most of the cere∣monies and ordinances which the Lord had taught his people; and because in these things he instructed these heathens, therefore it is said, that he taught them how they should fear the Lord.

Vers. 32. So they feared the Lord, &c.] That is, they worshipped the Lord Jehovah, the God of the Israelites, after the manner they were taught by that ido∣latrous priest of Israel, which the king of Assyria had sent to them; and because this worship was in many things according to the way of worship which God had prescribed his people; and because they did it for fear of being destroyed by lions, as formerly they had been; therefore it is said that they feared the Lord; yet with∣all, because they did not truly feare the Lord, but followed the way of Jeroboams idolatry, and withall worshiped their own Assyrian gods too, therefore it is said af∣terward also vers. 34. that they feared not the Lord.

Vers. 33. They feared the Lord, and served their own gods, after the manner of the nations, whom they carried away from thence.] This last clause may be read as it is in the margin, after the manner of the nations who carried them away from

thence, and then the meaning must needs be, that as they feared the Lord Jehovah, the God of the Israelites; that is, as they did outwardly serve him, so they did al∣so serve other false gods, as did the nations that had carried them away, and planted them in the land of Samaria: but if we reade it as it is in our bibles, after the man∣ner of the nations whom they carried away from thence, then the meaning may be, either, that these new colonies in Samaria, served both the Lord Jehovah, and with∣all their own gods, each after the manner of the severall nations, of whom the kings of Assyria had taken some, and carried them into the land of the Israelites; or else, that these Samaritans did fear the Lord, and served their own gods, even as the idolatrous Israelites that were there before them had done; whom the Assyrians had carried away into captivity: for the word nations may have reference to the ido∣latrous Israelites, as in respect of their severall tribes; or as joyntly considered, with other bordering nations that were carryed captive by the Assyrians, when the Israelites were carried captive.

Vers. 34. Ʋnto this day they do after the former manner, &c.] All that follows from hence unto the end of the fourtieth verse, may be understood of the Israelites, that were carried captive into Assyria; even after this heavie judgement they conti∣nued still obstinate, and feared not the Lord: yet I see not but that it may be also understood of the Samaritanes, and that to shew, that though they lived in the land of Israel, yet they were farre from doing what God had required his Israel to do.

CHAP. XVIII.

Vers. 1. NOw it came to passe in the third yeare of Hoshea sonne of Elah king of Israel, that Hezekiah the sonne of Ahaz king of Judah began to reigne.] Hoshea slew Pekah in the fourth yeare of Ahaz, as is before noted, chap. 15.30. and though he were not immediately acknowledged king of Israel, yet in the twelfth yeare of Ahaz he began his reigne in Israel, chap. 17.1. and Ahaz reign∣ed in all but sixteen years, chap. 16.2. so that the last of Ahaz his reigne seems to have been the fift yeare of Hoshea, and the first of Hezekiah perhaps the sixt of Hoshea; and yet here it is said, that the first of Hezekiah was the third of Hoshea: I answer, that though Hoshea was confirmed king in the twelfth yeare of Ahaz, and so it is said in the twelfth of Ahaz he began to reigne in Samaria; yet because he reigned then onely as a viceroy under the king of Assyria, the nine years of his ab∣solute reigne are not reckoned, till he cast off the Assyrian yoke, and took upon him to reigne as absolute king; which was it seems two years after, to wit, in the fourteenth yeare of Ahaz: and so the third of Hoshea was indeed the first of Hezekiah.

Vers. 2. Twenty and five years old was he when he began to reigne, and he reigned twenty and nine years in Jerusalem.] If we compare this place with chap. 16.2. where it is said that Ahaz Hezekiahs father was twenty years old when he began to reigne, and that he reigned sixteen years, and consequently was thirty six years old when he dyed; it may seem that Ahaz begat Hezekiah when he was lit∣tle above eleven years old: for if Hezekiah was five and twenty years old when his father was but thirty six, it must necessarily follow that Ahaz was but eleven years old when his sonne Hezekiah was born: to avoid this inconvenience some

hold that Ahaz was one and twenty years old, or nigh so much, when he began to reigne, the incomplete yeare not being reckoned, chap. 16.2. the like also they say concerning the years of his reigne, to wit, that he reigned seventeen years well nigh complete, and so was thirty eight years old when he died; on the other side they say that Hezekiah was but twenty foure years old when he began to reigne; onely be∣cause he was foure and twenty years old complete, and something more, it is here said, that he was five and twenty years old when he began to reigne. Now accor∣ding to this computation Ahaz being thirty eight eight years old when he died, and Hezekiah twenty foure, it will follow that Ahaz was fourteen years old when He∣zekiah his sonne was born, which, say they, was possible enough; but because we find elsewhere that it was so usuall with the kings of Judah and Israel, to cause their sonnes that were to succeed them to be designed kings in their life; I should rather conceive, that what is said both of Ahaz and Hezekiah, concerning their age when they began to reigne, is meant of the time when they were first designed kings, as is before noted, chap. 16.2.

His mothers name was Abi, the daughter of Zachariah.] Or Abijah 2. Chron. 29.1. and if she were, as is supposed by many, the daughter of that Zachariah, by whom so long as he lived Uzziah was kept in the way of truth, chap. 26.5. we may well think that her piety, manifested in the carefull education of this her sonne, was a chief means under God that he proved so zealous for the cause of the true Religi∣on, though his father was so extremely wicked.

Vers. 4. He removed the high places, and brake the images, &c.] Other parti∣culars are expressed in the Chronicles which are not here mentioned; as first, that in the first moneth of the first yeare of his reigne he opened the doores of the Temple, which Ahaz had shut up, and repaired them, to wit, by overlaying them with gold where they were decayed. Secondly, that having called together the priests and Le∣vites, he exhorted them to sanctifie themselves, and to cleanse the house of God, wil∣ling them to consider that all the calamities which had lately fallen upon them, were for those foul corruptions in Religion which were crept in amongst them, and that this the priests and Levites did carefully, as he enjoyned them; and so the king, with the rulers of the citie, came up immediately to the Temple, and offered sacrifices there in a most solemne manner unto the Lord. Thirdly, that upon advice taken, because they could not keep the passeover at the usuall time, they resolved to keep it on the fourteenth day of the second moneth, to this end proclamation was made through∣out the kingdome for the assembly of the people; yea the king sent posts with let∣ters to the Israelites of the ten tribes, to perswade them also to return unto the Lord, and to come up unto Jerusalem to keep the passeover, and the feast of unleavened bread; wherein he prevailed with divers of them (though the most of them laughed his messengers to scorn) and so there was a great assembly both of the men of Judah and Israel, in Jerusalem, where they kept the feast with exceeding great joy: at which time it was that the people by the kings encouragement beginning first in Je∣rusalem, and afterward procceeding to the other cities of Judah, yea, and to some cities of the Israelites too, brake down all the idols and their appurtenance, as is here relalated; yea, and removed the high places too, which had hitherto stood in the dayes of their best king. And fourthly, that he ordered the courses of the priests and Le∣vites,

and provided both for their work and maintainance, wherein he sound the peo∣ple very forward.

And he called it Nehushtan.] That is a lump or little piece of brasse: to inti∣mate the folly of the people in worshiping the brasen serpent, when he had broken it, he called it Nehushtan.

Vers. 5. After him was none like him among all the kings of Judah, nor a••y that were before him.] That is, he excelled all that were before him, and all that were after him: for the kings that were before him the case is clear; for the com∣parison is not betwixt him and David or Solomon, but betwixt him and the kings of Judah, that sate in the throne of David, ever since the kingdome was rent into two kingdomes, the kingdome of Judah, and the kingdome of the ten tribes: now all these he excelled, in that he removed the high places, which neither Jehoshaphat nor any other of the good kings of Judah had hitherto done. But how did he ex∣cell all that were after him? seeing of Josiah his grandchild it is said, chap. 23.25. that there was no king before him like unto him? I answer; this needs not seem strange, if we consider, that though Josiah might excell him in some things, as in∣deed he did; yet Hezekiah might excell Josiah in other things: as first, in that He∣zekiah was the first that removed the high places, though none before him had done it, yet he would not suffer them to stand; but when Josiah removed the high places, he had the example of this his good grandfather to encourage him: and secondly, in his many victories over the Philistines, wherein Josiah was never so successefull.

Vers. 7. And he rebelled against the king of Assyria, and served him not.] If when Ahaz did send to the Assyrian to aid him against Rezin king of Syria, and Pekah king of Israel, chap. 16.7. he did not onely hire him thereto with a great summe of money, but did al••o covenant to become his vassall, and to pay him a yearely tribute; and yet within a while after, when Hezekiah succeeded his father Ahaz in the kingdome, encouraged with his victories over the Philistines and others, he resolved to cast off the yoke of the Assyrian, and so withheld the tribute that had been formerly paid; then no wonder it is, though it be said here of Hezekiah, that he rebelled against the king of Assyria: some Expositours excuse, yea, com∣mend this fact of Hezekiahs; and that either by supposing that Ahaz had covenan∣ted to pay tribute for some certain yeares, and so that term of years being now ex∣pired, Hezekiah was free; or else by pleading that it was unlawfull for Ahaz to subject Gods free people to the yoke of a heathen prince; and therefore it was law∣full for Hezekiah to cast off his yoke: but rather I conceive, it was a weaknesse and errour in Hezekiah to do this, though he did it out of a zeal against the subjection of Gods people to a forrain power: and that first, because it is here expressely termed rebellion▪ and he rebelled against the king of Assyria, and served him not: secondly, because Hezekiah did himself acknowledge afterwards, that he had offen∣ded herein, vers. 14. and Hezekiah king of Judah sent to the king of Assyria to Lachish▪ saying, I have offended, &c. and thirdly, because we find elsewhere, that Zedekiah king of Judah was sharply condemned for casting off the yoke of the Ba∣bilonian king, contrary to the covenant that had been made with him; as is largely expressed▪ Ezek. 17.12, 13. &c.

Vers. 8. He smote the Philistines even unto Gaza, &c.] The Philistines had

taken many strong cities from his father Ahaz, 2. Chron. 28.18. The Philistines also had invaded the cities of the low-countrey, and of the south of Judah, and had ta∣ken Beth-shemesh▪ and Aialon, and Gederoth, and Shocho with the villages thereof. Hezekiah therefore did now make war upon them, and did mightily prevail, taking from them all that they had gotten, as farre as Gaza, from the tower of the watch∣men to the fenced city. Concerning which expression see the note, chap. 17.9.

Vers. 13. Now in the fourteenth yeare of king Hezekiah, did Sennacherib king of Assyria come up against all the fenced cities of Judah, &c.] Because Hezekiah had rebelled against the Assyrian Sennacherib, therefore the sonne of Shalmaneser in the fourteenth yeare of Hezekiah, which was eight years after Shalmaneser had taken Samaria, and carried away the Israelites into captivity, raised a mighty army and invaded the kingdome of Judah; and thus did the Lord both punish the wickednesse of the people, which was the more insufferable because it was under the government of so pious a prince; and withall exercised the patience, and tried the faith of good Hezekiah.

Vers. 14. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended &c.] At the first entrance of Sennacherib into the kingdome, Hezekiah buckled himself with all diligence to defend himself and his kingdome a∣gainst him; and to that end by the advice of his counsel and captains, he cut off the waters that were likely to be usefull to the Assyrian army, and fortified Jerusalem•• and calling together his souldiers and men of warre, he spake comfortably to them, and assured them of Gods assistance, 2. Chron. 32.2, 8. but it seems, when he saw how suddenly the Assyrian had taken many cities of Judah, and that proceeding on in his victories he had also besieged Lachish; he began to fear the worst, and so re∣solved to try if he could buy his peace, and sent his ambassadours to acknowledge his offence, and to entreat his favour, yielding withall to pay what ever tribute he would impose upon him.

Vers. 17. And the king of Assyria sent Tartan, and Rabsaris, and Rabshakeh from Lachish, &c.] Having gotten the money above mentioned into his hands, vers. 14. The king of Assyria appointed unto Hezekiah king of Judah, three hun∣dred talents of silver, and thirty talents of gold: he notwithstanding went forward in his enterprize of subduing them; and therefore not onely continued the siege of Lachish, but also sent a good part of his army under the command of three of his captains, whereof Rabshakeh was chief (and therefore is onely mentioned by Isai∣ah, chap. 36.2.) And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to Hezekiah king of Judah:) to besiege Jerusalem, 2. Chron. 32.9. After this did Sennacherib king of Assyria send his servants to besiege Jerusalem, but he himself laid siege against Lachish: even now he had a purpose, as it seems, to invade Egypt, and was therefore resolved not to leave this kingdome of Judah behind him, to joyn with the Egyptian, and so to annoy him: rather he desired to make Jerusalem a place of retreat for his army; and therefore though he thought good to dissemble with He∣zekiah, and to condescend seemingly to accept of a tribute; yet so soon as he had got∣ten the gold and silver into his hands, he perfidiously went forwards in his warres, and now nothing would serve him, but to have Jerusalem delivered up into his hands.

Vers. 18. There came out to them Eliakim the sonne of Hilkiah, which was over the houshold, and Shebna the Scribe, &c.] This Eliakim was he of whom Isaiah had prophecyed, that he should be advanced to that place of dignity in Hezekiahs court, which at that time Shebna did enjoy, Isaiah 22.20▪ 21. And it shall come to passe in that day, that I will call my servant Eliakim the sonne of Hilkiah, and I will cloath him with thy robe, and strengthen him with thy girdle, and commit thy go∣vernment into his hand: and indeed what is there said of Shebna, that he was over the house, Isaiah 22.15. (Get thee unto this treasurer, even unto Shebna, which is over the house:) is here said of Eliakim; and for the Shebna here mentioned, the kings scribe or secretary, it was not (as I conceive) that wicked Shebna, in whose place the Prophet foretold that Eliakim should succeed, but another officer of Heze∣kiah of the same name; and therefore perhaps it is so expressed, Isaiah 22.15. Get thee unto this treasurer, even unto Shebna, which is over the house, to distinguish him from this Shebna the secretary or scribe.

Vers. 19. Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria.] It is conceived, that this manner of speech they might use by way of deri∣ding the prophets of Israel, who in their prophecying did ordinarily begin after this manner, Thus saith the Lord God.

Vers. 25. Am I now come up without the Lord against this place to destroy it? &c.] This Rabshakeh might speak onely to terrifie the people, though in truth he had never any such thought concerning the all-ruling providence of God; but be∣sides having heard of Hezekiahs taking away the high places and altars, whereon for many years together the people had worshipped the God of Israel, he might per∣swade himself that this marvellous successe, which the Assyrians had had in their warres against Judah, proceeded from the wrath of the God of Israel against his people; and so urgeth them with this, that doubtlesse their own God had brought his master against them, to punish them for this which Hezekiah had done.

Vers. 26. Then said Eliakim the sonne of Hilkiah, and Shebna, and Joah, &c.] That is, one of them in the name of them all: though these three men came out to parley with Rabshaketh and the other Assyrian captains, yet it seems Rab∣shaketh when he spake to them, spake so loud, and that in the Jewes language, that all the souldiers that were on the wall might heare what he said; which he did pur∣posely to affright the people, as is expressely noted, 2. Chron. 32.18. Then they cryed with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them, that they might take the ci∣ty: Eliakim therefore, and those that were with him, desired Rabshaketh to speak in the Syrian and not in the Jews language, Speak I pray thee to thy servants in the Syrian language (for we understand it) and talk not with us in the Jews language, in the eares of the people that are on the wall: a strange request indeed this may seeme, to be made to an enemy, who they might be sure would do what he could to discourage the people, and to raise sedition amongst them: but first, it is no won∣der, that men in danger should seek to help themselves in those wayes, whereby there is little or no likelyhood that they should do themselves any good: and secondly, perhaps they desired this of him as refusing to continue the parley, unlesse he would speak to them in the Syrian language; upon which ground they might conceive

he would yeild to them, as hoping that upon this parley they would surrender the citie to him peaceably.

Vers. 32. Ʋntill I come and take you away to a land like your own land, &c.] Because the Assyrian king had lately carried away the Israelites captives into a strange countrey, this people could not but feare the like measure, by way of answer∣ing these their fears; therefore he addes these words, wherein he yeilds indeed, that they might expect that at his return (for their purpose was to go against Egypt, as∣soon as they had perfected the conquest of Judea) they should be removed out of their countrey; but withall he addes that they should be carried to a land as good as their own.

Vers. 36. But the people held their peace, and answered him not a word: for the kings commandment was, saying, Answer him not.] To wit, lest they should rashly either exasperate the enemy, or discover their fears, or give any other advantage to them, by any thing they should say; and because there was no better way to pull down the swelling pride of this insolent tyrant, then thus to seeme not to mind what he said, or at least, not to judge his words worthy an answer.

Vers. 37. Then came Eliakim the sonne of Hilkiah which was over the hous∣hold, and Shebna the scribe, and Joah the sonne of Asaph the recorder, to Heze∣kiah with their clothes rent, &c.] To wit, because of the blasphemy of Rabsha∣keh, and the great distresse whereinto they were all like to fall.

CHAP. XIX.

Vers. 3. THis is a day of trouble, and of rebuke, and of blasphemy.] That is, this is a day wherein the poore people of God are in great trouble, wherein the Lord hath testified his displeasure against us, and rebuked us for our sinnes, and wherein the proud enemy hath blasphemed Gods name.

For the children are come to the birth, and there is not strength to bring forth.] That is, such as is the condition of a woman in travell, when the child is come to the very birth, and then her strength fails her, that she cannot be delivered; such is our condition: our sorrow is extreme, our danger desperate; as being brought to such extremities, that unlesse help come presently, we are sure to perish, and no power or ability we have to help our selves; so that unlesse God do miraculously help us, we must needs perish, both prince and people: and in such extremities God is wont to come in to the help of his poore distressed people.

Vers. 4. It may be the Lord thy God will heare all the words of Rabshakeh, &c.] That is, it may be he will manifest that he hath heard them by punishing him for them.

Wherefore lift up thy prayer for the remnant that are left.] That is, pray ear∣nestly unto God, for those few that are left of the people of God: he calls them a remnant, first, with respect to the captivity of the ten tribes who were carried away into a strange land; and so onely Judah and Benjamin were left: secondly, with respect to the havock that had been made amongst the people of Judah, both in the dayes of Ahaz his father, and now also by Sennacherib in many of their cities which he had taken; and for these he desires him to lift up a prayer; that is, to pray fervent∣ly: for in fervent prayer the soule of a man mounts up as it were to heaven, and

is above all thinking of earthly things, according to that of David, Psal. 25.1. Unto thee, O Lord, do I lift up my soul.

Vers. 7. Behold, I will send a blast upon him, &c.] That is, I will drive him out of the kingdome, even as the dust or chaffe is driven by a blast of wind; and thus the Lord shews how unable the Assyrian should be to stand against his indignation not∣withstanding he thought his power could not be resisted. What this blast was wherewith the Assyrian was driven out of the land, may be probably gathered by that which is related afterward: it may be meant either of the report of the king of Ethiopia's arming against him, or of the slaughter which was made by the Angel in his army, vers. 35. or of the fear and terrour wherewith he was stricken of God up∣on those occasions, or of all these together: and so likewise for the rumour that is mentioned in the next words, and he shall heare a rumour, &c. it may be mean•• both of the rumour that the king of Ethiopia was come out against him, vers. 9. and of the rumour of the slaughter made in the Assyrian army, perhaps the tumult, and shreeking, and grones that were then amongst them.

Vers. 8. So Rabshakeh returned, and found the king of Assyria warring against Libnah.] Rabshakeh finding that the inhabitants of Jerusalem would not yield to open their gates unto him, went presently to Sennacherib to Libnah; either to inform him of their resolution, or rather to conferre with him concerning the army of Tir∣hakah the Arabian, or Ethiopian king, whereof it seems he had heard. Whether he raised the siege, and went away with that army he carried against Jerusalem, chap. 18.17. it is not expressed. The threatning letters which Sennacherib immediately sent to Hezekiah, by terrifying him to make him yield, is a probable argument that Rabshakeh had left his army still before Jerusalem, under the command of the other captains, and onely went himself to Sennacherib, to consult with him concerning their affairs.

Vers. 9. And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to sight against thee: he sent messengers again unto Hezekiah.] And with∣all he gave them letters written to Hezekiah, containing in effect the same message, vers. 14. and the reason why he thus sought by all means to terrifie Hezekiah, was to make him yield presently to him, that if it were possible he might be possessed of Je∣rusalem, before they should heare of the coming of the Ethiopian army; and that the rather, because that citie would be the most convenient place for him to retreat unto with his army, if need were to shelter themselves against the Ethiopians.

Vers. 14. And Hezekiah went up into the house of the Lord, and spread it be∣fore the Lord.] That is, he spread Sennacheribs letter before the altar, the signe of Gods presence amongst them; and this he did, partly, to quicken his own spirit, and to strengthen his own faith in prayer, by the sight of that blasphemous writing; and partly, by that outward signe, to imply what he desired of God; namely, that God would take notice of, and revenge the horrible blasphemies of that daring wretch, against his great and glorious name.

Vers. 16. And heare the words of Sennacherib, which hath sent him to reproch the living God.] That is, the messenger that brought his letter.

Vers. 21: This is the word that the Lord hath spoken concerning him, The virgin, the daughter of Sion hath despised thee, &c.] That is, the inhabitants of Sion & Jeru∣salem

shall laugh thee to scorn. The people inhabiting any citie, or countrey, are in the Scripture usually called the daughter of that citie or countrey, Psal. 45.12. And the daughter of Tyre shall be there with a gift: Psal. 137.8. O daughter of Babylon who art to be destroyed: because they have been bred, born, and nourished the••e, and have lived under the defence & government thereof, and ought to be faith∣full and obedient to the government under which they live; whence naturally all nations are wont to stile their countrey, their mother, 2. Sam. 20.19. Thou seekest to destroy a citie, and a mother in Israel: and they are called the virgin daughter of Sion, not so much because they were not now defiled with idolatry, which is spiritu∣all fornication (for even heathen people are so called Isa. 47.1. Come down and sit in the dust, O virgin-daughter of Babylon, sit on the ground: there is no throne, O daughter of the Caldeans: Jer. 46.11. Go up into Gilead, and take balme; O vir∣gin the daughter of Egypt: and where had been grosser idolatry, then amongst the inhabitants of Jerusalem in the dayes of Ahaz?) nor because she had never yet been subdued and brought under the command of any forrain prince (for after they were under the Babylonian command, they are still called so, Lam. 1, 15. the Lord hath troden the virgin the daughter of Judah, as in a winepresse, and 2.13. What thing shall I liken to thee, O daughter of Jerusalem? what shall I equall to thee, that I may comfort thee, O virgin daughter of Sion?) but rather, because of their con∣stant abode in those places; for in that regard they might most fitly be resembled to a virgin daughter that lives with her mother; tenderly and delicately brought up by her: yea, perhaps in this place this phrase is used also to imply the weaknesse of Je∣rusalem at this time.

Vers. 23. By thy messengers thou hast reproched the Lord.] By this circumstance doth the Prophet aggravate the insolent pride of Sennacherib: that he set his servants to blaspheme the holy name of God.

With the multitude of my chariots I am come up to the height of the mountains, &c.] That is, the strongest places of the kingdome I have subdued, and passed through as a conquerour, even those that seemed to them most inaccessible; and am now come to the sides of Lebanon, that is, their chief citie and strength, the citie Je∣rusalem: and hereby is intimated that nothing could or should stand in the way of his armies; that as he had hitherto, so he would still subdue the land before him, take possession of their forts and castles, cut down the tall cedar trees, and the choice firre trees, that is, destroy there Princes, Nobles, and great men, enter the lodgings of his borders, and into the forrest of his Carmel; that is, possesse himself of their frontier towns, and all the fruitfull and pleasant places of their countrey; even as conquerours in a land subdued are wont to do, as they go along, what they please themselves.

Vers. 24. I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.] That is, when I have come in places most destitute of water, it hath been no hindrance to me, because even there I have digged up strange waters, that is, fountains, & waters, where never any were seen be∣fore; & on the other side where cities have been environed with great & deep waters, no sooner have I set my foot there to besiege them, but with the multitude of my souldiers I have dried them up. Thus he boasts, that nothing could be a let to his nu∣merous army, and laughs to scorn Hezekiahs policie in cutting of the waters, 2. Chron. 32.3.

Vers. 25. Hast thou not heard long ago, how I have done it, and of ancient times that I have formed it? &c.] As if the Lord should have said, Thou boast∣est of the conquest of many nations, but didst thou never heare that there is a God in heaven that ruleth the world, by whose providence and decree all such things are done: surely thus it is with thee, now have I brought it to passe, that thou shouldest be to lay waste fenced cities into ruinous heaps; that is, that which I before deter∣mined, I have now by thee brought to passe, using thee as my scourge to punish the wickednesse of men, and to turn their strong fenced cities into ruinous heaps; which agrees with that which the Prophet saith elsewhere, Isaiah 10.5, 6. O Assy∣rian, the rod of mine anger, and the staffe in their hand is mine indignation, I will send him against an hypocriticall nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire in the streets: there is indeed another translation of these words, which is set in the margin of our Bibles, 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? and according to this translation the meaning may be, that God had long ago and of ancient times made and formed the Israe∣lites to be his peculiar people, and had planted them in the land of Canaan, which he had provided for their inheritance (a thing so famously known, that Sennacherib must needs have heard of it) and that therefore it was not likely that God would now suffer him wholly to lay waste their countrey, and to turn their cities into ruinous heaps: but the first exposition doth farre best agree with the scope of the Lords up∣braiding the pride of Sennacherib, in boasting of what he had done to so many nations.

Vers. 26. Therefore their inhabitants were of small power, they were dismaied and confounded, they were as the grasse of the field, &c.] That is, because I gave them up into thy power, therefore they were soon and easily destroyed.

Vers. 27. But I know thy abode, and thy going out, &c.] That is, I know all thy counsels and enterprizes; there is nothing thou doest advise upon, or determine, nothing thou doest attempt or accomplish, but it is known to me; yea, thou doest nothing but what I have determined shall be done: and this is fully that which David acknowledgeth concerning himself, Psalm. 139.2, 3. Thou knowest my down sitting and mine uprising, thou understandest my thoughts afarre off, thou compassest my path, and my lying down, and art acquainted with all my wayes.

Vers. 29. And this shall be a signe unto thee, Ye shall eat this yeare such things as grow of themselves, &c.] That is, though ye have been hindred from sowing and planting this yeare, by reason of the Assyrians that have invaded your land; yea, though there be no sowing nor planting the next yeare, (to wit, either because it was the sabbath yeare, the yeare of the lands rest; or because the Assyrians left not the countrey till seed time was past) yet there shall be sufficient that shall grow of it self of the scattered seeds of corne that fell upon the earth; and hereby some inferre, that the Assyrians continued a time in the land, even after this promise was made to Hezekiah by the prophet Isaiah, at least, till the seed time of the second yeare was past: and a very miraculous passage this was, that for three years they should live of that which grew of it self; nor is it any wonder that the Lord gives

that for a signe to strengthen their faith, which was not accomplished till the Assy∣rians had left the land: we see the like Exod. 3.12. And he said, Certainly I will be with thee, and this shall be a token unto thee, that I have sent thee, when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. (Concerning which, see the note there.)

Vers. 30. And the remnant that is escaped of the house of Judah, shall yet a∣gain take root downward▪ &c.] Because though they should at present be delivered from the Assyrians, they might fear that being brought to such a poore number, their na∣tion would never be able long to subsist; this promise is added concerning future times, to wit, that that small remnant of them which had escaped the sword of the Assyrians, should like a thriving flourishing tree, grow and prosper, and replenish the land again, as in former times.

Vers. 31. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion.] That is, that poore remnant that now for fear of the Assy∣rians, is shut up within the walls of Jerusalem, shall go forth thence (the enemies being fled) and shall again replenish the land.

The zeal of the Lord of hosts shall do this.] The Lords zeal for his own glory, the fervent love he beares to his people, and his just indignation against the enemy, shall move him to do this, however his people have deserved no such favour at his hands.

Vers. 32. He shall not come into this citie, nor shoot an arrow there, &c.] It is evident that Rabshaketh came up against Jerusalem with a great army, chap. 18.17. if he removed his army thence when he went to Sennacherib to Libnah, vers. 8. (which perhaps he did, having heard of the Ethiopian that was coming against them) then the meaning of this place is clear, that notwithstanding the threatning letters he had sent, he should not return again to lay siege unto Jerusalem; but if the army of Rabshakeh lay still before Jerusalem, then the meaning of these words may be, that though the army of Rabshakeh had blockt up Jerusalem, and waited for the coming of Sennacheribs army, who was happely gone against the Egyptian and Ethiopian army, intending then with their joynt forces to assault Jerusalem; yet he should never cast a bank against it, but should return the way he came, which accordingly came to passe, vers. 35. as was formerly prophecyed by Isaiah, chap. 14.25. I will break the Assyrian in my land▪ and upon my mountains tread him under foot; then shall his yoke depart from off them, and his burthen depart from off their shoulder.

Vers. 34. For I will defend this citie to save it, for my own sake, and for my servant Davids sake.] That is, because of my promise made to David concerning the perpetuity of his throne, which had respect chiefly to Christ the sonne of David, of whom David was a type.

Vers. 35. And it came to passe that night, that the angel of the Lord went out, &c.] That is, that very night, after the Prophet had sent this message to Hezekiah concerning the deliverance of Jerusalem, or that night when the Lord performed this which the prophet had foretold, the angel of the Lord went out, and smote in the camp of the Assyrians, one hundred fourescore and five thousand; and amongst others the captains and leaders of his camp, perhaps even Rabshakeh amongst the

rest who had lately belched forth such execrable blasphemies against the God of Israel, 2. Chron. 32.21. And the Lord sent an Angel, which cut off all the mighty men of valour, and the leaders, and captains, in the camp of the king of Assyria, &c.

Vers. 36. So Sennacherib king of Assyria departed, &c.] With shame of face, 2. Chron. 32.21. So he returned with shame of face to his own land. &c. the book of Tobit also telleth us, that at his return, he in a rage slew many of the Is∣raelites in Nineveh, Tobit 1.18. but of this we find no mention in any of the ca∣nonicall books of Scripture.

Vers. 37. And Esar-haddon his sonne reigned in his stead.] Who in the begin∣ning of his reigne, sent new troops out of Syria into Samaria, to fortifie the colony therein planted by his grandfather Shalmaneser▪ Ezra 4.2.

CHAP. XX.

Vers. 1. IN those dayes was Hezekiah sick unto death.] That is, immediately after the slaughter made in the Assyrian army by the angel, related in the end of the former chapter: and indeed manifest it is, that Hezekiah sickned in the fourteenth yeare of his reigne (which was the yeare wherein Sennacherib inva∣ded Judea, chap. 18.13. Now in the fourteenth yeare of Hezekiah, did Senna∣cherib king of Assyria come up against all the fenced cities of Judah, and took them:) for he reigned in all but nine and twenty years, chapter 18.2. now a promise was made him of living fifteen years longer, vers. 6. and withall it is most probable, that he fell not sick before the departure of the Assyrian army; be∣cause not long before that, when he had received those blasphemous letters from Sennacherib, he went into the temple and prayed unto the Lord, &c. chap. 19.14. though he was newly delivered from so great feares, yet partly for the fur∣ther triall of his faith, and partly to render him yet better, and to honour him with the ensuing miracle, God was pleased to visit him with this dangerous sicknesse.

Thus saith the Lord, Set thy house in order, &c.] That is, make thy will, and dispose of those things which it is fit should be set in order before thy death. He∣zekiah had not yet a sonne to succeed him in the throne, for Manasseh was borne three years after this, as being but twelve years old at his fathers death, chap. 21.1. and therefore it is probable, that this was one chief thing which Isai∣ah had respect to in these words, that he should advise and determine what was requisite concerning his successour, for (saith he) thou shalt dye and not live, that is, thou art but a dead man by the ordinary course of nature; there is no way of recovery for thee, unlesse the Lord shall be pleased by his almighty power to deliver thee: it is true indeed, this condition was not expressed, yet was it under∣stood; the Lord purposely (or else where) concealing this part of his will, that Hezekiah receiving the sentence of death in himself, might the more earnestly seek for help unto the Lord: and that Hezekiah took it for a conditionall threat∣ning, and not a declaration of what God had absolutely determined, is evident by his praying to God for mercy herein.

Vers. 2. Then he turned his face to the wall, and prayed, &c.] To wit, either be∣cause

that wall was towards the Temple, or rather to hide his tears, and that being thereby the freer from distractions, he might the more freely poure forth his requests unto God, to whom he now turned, as to his onely hope and comfort.

Vers. 3. I beseech thee, O Lord, remember now, how I have walked before thee in truth, &c.] Besides that love of life, and horrour of death, which is naturally in all men, and which grace hath much adoe to overmaster, even in the best of Gods servants, there were many things that made the sentence of death in a speciall man∣ner terrible to Hezekiah: as first, because he had yet no sonne to succeed him in the throne, chap. 21.1. and it must needs be very grievous to him to think that the pro∣mise made to David and Solomon, 1. Kings 8.25. There shall not fail thee a man in my sight, to sit on the throne of Israel, should not be made good to him in his po∣steritie, who had to his utmost endeavoured to keep the condition required of God at the giving of that promise: Secondly, because he could not but fear, lest upon his death Religion would go to wrack again, lest the reformation newly begun, would soon come to nothing, and the poore Church of God would quickly be overgrown with superstition again: Thirdly, because he saw that those that had been already forward enough to ascribe all the calamities that had befallen the kingdome in his time, to his suppressing their high places, altars, and idols, would be now much more bold to insult over him, if God should thus suddenly cut him off: And fourthly, espe∣cially because his own faith must needs be sorely assaulted, and shaken with these temptations, and that the rather, because the coming of the Prophet to him in such a manner, as Gods Herald, to threaten him with death, Thou shalt die, and not live, might seem to imply, that God meant to hew him down in displeasure: doubtlesse, in these regards the heart of Hezekiah was almost overwhelmed with terrours; (as himself afterward expressed in his song, Isa. 38.10.—14.) and hence it is, that in this his prayer he pleads his integritie, that what he had done in the reformation of his kingdome, he had done with an upright heart, because he knew it was good in his eyes; not by way of expostulation or pleading his merits, but to support and strengthen his faith against these temptations, that he might with the more hope and confidence call upon God, and might by this argument move the Lord to shew him mercy.

Vers. 4. And it came to passe afore Isaiah was gone out into the middle court, &c.] Some reade this, afore Isaiah was gone out into the middle citie: and indeed it is by many held, that Jerusalem was divided into three parts; whereof one was the citie of David▪ which is called Zion; another that which was of old called Jebus, or Salem; and a third, that which lay betwixt these two and joyned them together, and was called the middle citie, the same where Huldah the prophetesse dwelt, chap. 22.14. for so some reade that place, she dwelt in Jerusalem in the second part, and accordingly they understand this place that before the Prophet was gone out of the citie of David into the middle citie, the Lord sent him back to Hezekiah with a pro∣mise of recovery: but because the text seems most plainly to speak of the Prophets going out of the kings house, and the tender compassion of God in the speedy send∣ing back of the Prophet to comfort the afflicted soul of Hezekiah, is the more emi∣nently discovered by this, that afore Isaiah was gone out into the middle court of the kings house, he was sent back again to the king, this translation is justly put in∣to

the text of our Bibles, as the best; and this middle court I take to be the same which is called the court within the porch, 1. Kings 7.8.

Vers. 5. Thus saith the Lord, the God of David thy father, I have heard thy prayer, &c.] In sending to Hezekiah the promise of his recovery, the Lord stiles himself the God of David his father, because the promise made to David concerning the continued succession of his seed in the throne of Judah, should by this means be made good to Hezekiah, who should now live to have an heir to succeed him; even as in former time, to imply that God would perform to the Israelites what he had promised to Abraham, Isaac, and Jacob, he used to stile himself the God of Abra∣ham, the God of Isaac, and the God of Jacob.

On the third day thou shalt go up unto the house of the Lord.] The suddennesse of his recovery makes it evident that it was miraculous, and the mention of his going to the house of the Lord, sweetens the tidings of his recovery, since nothing could more glad his heart then to hea••e that having received the sentence of death in him∣self, he should yet again praise God in his holy Temple.

Vers. 6. And I will deliver thee, and this citie out of the hand of the king of Assyria, &c.] Though Sennacherib were returned (as is most probable) into his own countrey: yet, first, there might be some garrisons left behind here and there in the cities he had taken: and secondly, just cause had Hezekiah to fear, that having reinforced his army, he would return again, and endeavour to wipe of the stain of his present flight; and to remove those fears, the Lord assures him, that as he had, so he would still deliver both him and Jerusalem out of the hand of the Assyrian.

Vers. 7. And Isaiah said, Take a lump of dry figges, &c.] That is, a masse made of drie figges. Both the boil that Hezekiah had in this dangerous sicknesse, and the masse of figges appointed to be laid to the boil, which are ordinarily used for the ripening of such hard, purulent, pestilentiall tumours, make it very probable it was the plague, whereof Hezekiah was now sick; and though therefore the medicine pre∣scribed was proper for the cure in a naturall way; yet if we consider how speedie the cure was, we may well think that there was a miraculous and supernaturall virtue added of God, to hasten the operation of these naturall means.

Vers. 8. And Hezekiah said unto Isaiah, What shall be the signe that the Lord will heal me? &c,] Not because he believed not, did Hezekiah desire this signe, but for the strengthening of his faith; the rather, because the promise he now made, did so directly contradict what he had said before. See the note Judg. 6.15.

Vers, 9. Shall the shadow go forward ten degrees, or go backward ten degrees?] Because it is left to Hezekiahs choice, whether the shadow should go forward, or backward ten degrees, and both are propounded, as equally miraculous, for the con∣firmation of his faith; hence I conceive it is evident, first, that the Prophet meant it, of the retiring, or going forward of the shadow so many degrees in an instant, for the leasurely going forward of the shadow, would not have had any wonder in it, and could not therefore be proffered to him as a miraculous signe to assure him of his recovery: secondly, that the degrees that it was to go forward, or backward, were not the lines, wherewith in the dials the houres are marked out (for there could not be ten houres for it to go forward, and ten to go backward, since the day was never twenty houres long in the climate of Judea) but it must be meant of those

lesser lines or degrees, where with half houres, or quarter of houres are marked; yea rather I conceive it is meant of the quarters, and that because this miraculous mo∣tion of the sunne was to be observed in the diall of Ahaz: now had the sunne gone backward ten houres, or five houres, it might have been as well observed in the motion of the sunne; but going back no more then ten of these smaller de∣grees it could not be so well observed in the sun it self, as in the shadow of the diall.

Vers. 10. And Hezekiah answered, It is a light thing for the shadow to go down ten degrees, &c.] The very going downward or forward of the sunne or shadow ten degrees, would have been a wonderfull miracle, to wit, being done on a sudden, or in an instant; yet because it is naturall for the sunne or shadow to go forward, though it had removed farre faster away forward then at other times, it had not been so great a miracle as to remove backward, which was a course directly against nature; and therefore doth Hezekiah reject this, and choose the going back∣ward of the shaddow to be his signe.

Vers. 11. He brought the shadow ten degrees backward, by which it had gone down in the diall of Ahaz.] Though the sunnes going backward were the cause of the shadows going backward, as is expressed, Isaiah 38.8. Behold I will bring again the shadow of the degrees, which is gone down in the sunne diall of Ahaz, ten degrees backward; so the sunne returned ten degrees, by which de∣grees it was gone down: yet the retiring of the shadow is onely exprest, be∣cause this miraculous turning of the sunne ten degrees backward, was not so easily discerned in the sunne it self, as in the shadow of the dialls, and though doubt∣lesse the shadow went backward alike in all dialls, yet the diall of Ahaz is onely mentioned; either, because it was the court diall, and so in that the sick king or his servants by his appointment, were to observe the miracle; or because it was set up by Ahaz in some publick place for common use, and so the miracle was therein most generally observed by the people.

Vers. 12. At that time Berodach-baladan the sonne of Baladan king of Baby∣lon sent letters and a present unto Hezekiah.] This Berodach-baladan is called Me∣rodach-baladan, Isai. 39.1. by other writers Mardocem-padus; and is by many good writers counted the first Babylonian Monarch, at least he is the first that took that title: for Esar-haddon succeeding his father Sennacherib in the monarchy of Assyria, chap. 19.37. it seems this Merodach Sennacheribs lievtenant in Babylon, taking advantage of the losse of the Assyrians before Jerusalem (where an Angel had slain so many thousands) and withall of the young kings weaknesse, and his contention with his brothers, revolted from him, and made himself king of Baby∣lon. Now his Caldeans the great Astronomers of those times, having observed with astonishment, this strange alteration in the sunnes motion, and hearing a report that it was done by the God of the Jews, to assure their king of his recovery; Mero∣dach took this occasion to send his Embassadours to Hezekiah, both to enquire of the wonder, 2. Chron. 32.31. Howbeit in the businesse of the Embassadours of the princes of Babylon, who sent unto him, to enquire of the wonder that was done in the land, &c. and to congratulate the recovery of Hezekiah; and withall doubt∣lesse to assure to himself the friendship of Hezekiah, a known enemy to the Assyrian kings, from whom he was revolted; and therefore it may well be that it was some years after that miracle was wrought.

Vers. 13. And Hezekiah hearkened unto them, and shewed them the house of his precious things, &c.] Though a little before he had been brought low enough, yet now he was greatly enriched, partly by the spoil of Sennacheribs camp, and partly by the rich presents brought him from many places, 2. Chron. 32.23. And many brought gifts to the Lord to Jerusalem, and presents to Hezekiah king of Judah: and these riches he shewed to the Embassadours in a vain-glori∣ous ostentation, as being puffed up in his mind, in that he was become the wonder of the world, for the sunnes going backward for his sake; and sought to by a prince so farre remote from him, whose Embassadours he would have see, that their master had cause enough to desire to be in league with him; and of this pride is that spoken, 2. Chron. 32.25. Hezekiah rendred not again according to the be∣nefit done unto him, for his heart was lifted up, &c.

Vers. 14. And Hezekiah said, They are come from a farre countrey, even from Babylon.] This is spoken by way of boasting.

Vers. 17. All that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon, &c.] Thus he is threatened, both because his heart was lifted up, 2. Chron. 32.25. and because his ambition to assure himself of the Babylonian friendship, argued too much trust in his aid; a great sinne, in him that had such experience of Gods defence.

Vers. 19. Is it not good, if peace and truth be in my dayes?] However it be grievous to think that these things should befall our posterity in future times, yet it is Gods mercy, that yet it shall not be in my dayes.

Vers. 20. And how he made a pool, &c.] This was it seems, a great pool in the city of David, and the water was brought in pipes under the ground from the foun∣tain of Gihon▪ when Sennacherib did first besiege Jerusalem, 2. Chron. 32.30. He∣zekiah also stopped the watercourse of Gihon, and brought it to the west side of the citie of David: and is therefore called the kings pool.

CHAP. XXI.

Vers. 1. MAnasseh was twelve years old when he began to reigne, &c.] So that he was borne three years after his fathers recovery from his dange∣rous sicknesse, chap. 20.6. and he began to reigne about foure and twenty years after the ruine of the kingdome of the ten tribes: for Samaria was taken in the sixth yeare of Hezekiah, chap. 18.10. after which he reigned three and twenty years, chap. 18.2. and then Manasseh succeeded him, being then but a child; (of whose tender years it seems the princes took advantage, that never in their hearts had approved the reformation that Hezekiah had made, and so drew him to reesta∣blish his grandfathers idolatry) yet he reigned, as is noted in the following words, longer then any of the kings of Judah to wit, fifty and five years.

Vers. 2. And he did that which was evil in the sight of the Lord, after the abominations of the heathen, &c.] Considering all the particulars that are here af∣terwards mentioned, it is evident that he did worse then all that had been before him: it is noted, chap. 20.5. that one of the chief things that made Hezekiah mourn so bitterly, when the Prophet told him he should die of his sicknesse, was because he had then no sonne to succeed him; but alas, could he have foreseen what a sonne hee

should leave behind him, the want of an heire could not be so bitter, as this would have been:

Vers. 5. And he built altars for all the host of heaven, in the two courts of the house of the Lord.] That is, not onely in the peoples, but in the priests court also he built altars for the worship of the sunne, moon, and starres.

Vers. 6. And he made his sonne passe through the fire.] See the note cha∣pter 16.3.

Vers. 7. And he set a graven image of the grove that he had made in the house, &c.] That is one of the idols of the grove which he had made, he set up in the Temple; or a graven image made as a representation of the grove which he had made: and indeed that there was an image with a carved grove about it, seems to be most probable, because it is said, chap. 23.6. that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron, and burnt it, &c.

Vers. 9. Manasseh seduced them to do more evil, then did the nations whom the Lord destroyed, &c.] To wit, because the Israelites set up more idols then ever the Canaanites had; but especially, because they sinned against more light and means of grace then ever the other enjoyed,

Vers. 13. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab, &c.] That is, I will deal with Jerusalem as I have dealt with Samaria, and with the house of Manasseh as with the house of Ahab; as I did utterly destroy Samaria and the family of Ahab; so will I utterly destroy Jerusalem, and the house of Manasseh: and indeed the posterity of Manasseh was cut off, as was the posterity of Ahab, Jer. 22.30. because workmen do try places, which they would have to be levelled, with the line and with the plummet, therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were levell with the ground, as he had already dealt with Samaria, and the house of Ahab; he expresseth it with this phrase, that he would stretch over Jeru∣salem the line of Samaria, and the plummet of the house of Ahab: the like phrase is used, Isai. 34.11. He shall stretch out upon it the line of confusion, and the stones of emptinesse: and to the same purpose is the next expression here used; and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down; that is, as a man wipeth a dish that hath had some oyle, or other thing in it, turn∣ing it upside down, and wiping it, that he may be sure the least drop or crumb may no where be found upon it; so the Lord will utterly overthrow the state of Jerusa∣lem, turning it upside down, and will clear her of all her wealth, yea of all her in∣habitants, so that there shall be nothing left not carried away.

Vers. 14. And I will forsake the remnant of mine inheritance, &c.] That is, the tribes of Judah and Benjamin: and because they flattered themselves in this, that they were the Lords inheritance, therefore by calling them the remnant of his in∣heritance, he implies that though they were his inheritance, yet he would forsake them.

Vers. 16. Moreover Manasseh shed innocent bloud very much, &c.] To wit, the bloud of the prophets that condemned his evil courses, and others that opposed his evil wayes.

Vers. 17. Now the rest of the acts of Manasseh, and all that he did, &c.] Some of these we have added, 2. Chron. 33. as first, that the captains of the host of the king of Assyria invaded the land, and carried away Manasseh prisoner to Babylon: Secondly, how being in that affliction, he repented him of his sinnes, and so the Lord brought him again to Jerusalem; the king of Babylon being con∣tent, as it may seem, to set him free upon condition that he should oppose the E∣gyptian king, which may be the cause, why Josiah would needs fight against Pharaoh Necho, 2. Chron. 35.20. And thirdly, that being returned, he forti∣fied Jerusalem, suppressed idolatry, and did again set up the true worship of God.

Vers. 18. And was buried in the garden of his own house, in the garden of Uzzah.] It is likely this was done by the kings appointment after his repentance; as judging himself unworthy to be buried in the sepulchre of the kings of Judah, be∣cause of the abominations of his younger years. Why this garden was called the garden of Uzzah, we cannot say: yet some Interpreters held that it was called so, because it was in the place where Uzzah was smitten, for touching the ark with his hand, 2. Sam. 6.7. or because it had been formerly his garden.

Vers. 26. And he was buried in his sepulchre, in the garden of Ʋzzah.] That is Amon: to wit, because his father Manasseh was buried there.

CHAP. XXII.

Vers. 2. ANd he did that which was right in the sight of the Lord, &c.] Wherein doubtlesse he was much encouraged by the Prophet Ze∣phaniah, who prophecyed in his dayes, Zephan. 1.1. The word of the Lord came unto Zephaniah in the dayes of Josiah the sonne of Amon: but especially, by the prophet Jeremiah, of whom it is expressely noted, that he began to pro∣phecy in the thirteenth yeare of Josiahs reigne, Jerem. 1.1, 2. The words of Je∣remiah, to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah, in the thirteenth yeare of his reigne: and this was that Josiah, who was by name mentioned by the Prophet that foretold the pol∣luting of Jeroboams altar, about three hundred years before he was borne, 1. Kings. 13.2. And he cryed against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord, Behold a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places, &c.

Vers. 3, And it came to passe in the eighteenth yeare of king Josiah, that the king sent Shaphan, &c.] That is, in the eighteenth yeare, not of his age, but of his reigne, for so it is expressed, 2. Chron. 34.8. Now in the eighteenth yeare of his reigne when he had purged the land and the house, he sent Shaphan the sonne of A∣zaliah, &c. Nor may we think that this was the first act of his piety, and that till he had reigned eighteen years he did nothing this way; for in the Chronicles we see (where his acts are related according to the order of time wherein they were done:) first, that in the eighth yeare of his reigne being then sixteen years old, he began to bend himself to seek information how he might serve God, as David had done: second∣ly, that in the twelfth yeare of his reigne, he began to purge Judah and Jerusalem

of all their idolatry, which he did also with a great deale of zeal, 2. Chron. 34.3. For in the eight yeare of his reigne, while he was yet young, he began to seek af∣ter the God of David his father: and in the twelfth yeare he began to purge Judah and Jerusalem from the high places, and the groves, &c. and then thirdly, that in the eighteenth yeare of his reigne, when he was twenty six years old, he set upon the work of repairing the temple, as is here also related.

Vers. 4. Go up to Hilkiah the high priest, that he may summe the silver, &c.] The prophet Jeremiah was the sonne of Hilkiah a priest, Jer. 1.1. but whether he were the sonne of this Hilkiah the priest it is uncertain.

Vers. 5. And let them deliver it into the hand of the doers of the work, &c.] That is, into the hand of the overseers of the work, who were Levites, 2. Chron. 34.12. And the men did the work of the Lord faithfully, and the overseers of them were Jahath and Obadiah, &c.

Vers. 8. And Hilkiah the high priest said unto Shaphan the Scribe, I have found the book of the law in the house of the Lord.] That is, the authentick and originall copy of it, written by Moses, and delivered by him to the Levites, to be laid up in the side of the ark, Deut. 31.24, 25, 26. and thus did the Lord abun∣dantly recompence their zeal for the repair of his Temple, by bringing to their hands this precious jewell: though it be most probable which the Hebrew writers say, that Manasseh and Amon had endeavoured to burn up all the books of the law, and so this book was hid in some secret place in the Temple, by some faithfull priests that it might be preserved for future times; yet it is not likely, but that there were some transcripts of this sacred volume preserved amongst the people, at least some parcels of it, and that Josiah amongst others, had not been a mere stranger to the book of the law (for strange it were, that he should live till the eighteenth yeare of his reigne, and so piously reform what was amisse, and never see the law of God till now) rather because this was the originall book of the law which Moses him∣self had written, there was great joy at the finding of it, and to the king it was brought as a rare jewell: indeed Josiahs astonishment, vers. 11. And it came to passe, when the king had heard the words of the book of the law, that he rent his clothes, makes it clear, that he had not formerly read or heard read those dreadfull threats of judgements against idolatry, Levit. 26. or Deut. 28. which now were read to him out of this book; but that might be though he had before seen many co∣pies of the law, his respect to this originall of Moses writing, might make him de∣sirous to heare it all read, and so he might heare those terrible passages now, which he had not read or heard before.

Vers. 12. Achbor the sonne of Michaiah, &c.] Or Abdon the sonne of Micah, 2. Chron. 34.20.

Vers. 14. Now she dwelt in Jerusalem in the colledge] Or as it is in the mar∣gin, in the second part; now if we read it so by the second part, we must under∣stand the second citie, or the suburbs of Jerusalem, which was encompassed with walls and gates severall from the citie: but however it may well be, that the rea∣son why this clause is added, is to intimate the reason why Hilkiah, and those that were sent with him to enquire of the Lord, went to Huldah the prophetesse, rather then to Jeremiah or Zephaniah, who at this time prophecyed in the land of Judah,

it was because she dwelt in Jerusalem, and so was near at hand, whereas they were at present in other parts of the kingdome; and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling, Jer. 29.27.

Vers. 20. Thou shalt be gathered into thy grave in peace, &c.] That is, before these troubles and miseries fall upon this place and the inhabitants thereof, whilest the kingdome doth yet flourish in prosperity and peace; for though Josiah was slain by Pharaoh Necho, chap. 23.29. yet because he died before that desolation came up∣on the land, whereof Huldah had spoken, and died in the love and favour of God also, therefore she said that he should be gathered to his grave in peace.

CHAP. XXIII.

Vers. 2. ANd the king went up into the house of the Lord, and all the men of Judah, &c.] To wit, to renew solemnly their covenant with God, that if it were possible, the wrath of the Lord might be appeased, and those judge∣ments prevented, which the prophetesse Huldah had told him were to come upon the land; and because all were concerned in the danger, all were called to this as∣sembly, the priests, and the prophets, and all the people: where by the prophets may be meant not onely the prophets that at this time prophecyed in the land, as Jeremi∣ah, Zephaniah, and Urijah; but likewise also those that lived in the schools of the prophets, whereof there is often mention made in the Scripture.

Vers. 3. And the king stood by a pillar, &c.] That is, on the brazen scaffold erected by Solomon, which was made with pillars; or on a throne, which was accor∣ding to the custome erected by a pillar in the Temple for the king to stand on; of which see the note chap. 11.14. and therefore 2. Chron. 34.31. it is said of Josi∣ah that he stood in his place.

And all the people stood to the covenant.] That is, they consented to renew their covenant with God, and promised that they would do according to the covenant.

Vers. 4. And the king commanded Hilkiah the high priest, &c.] Josiah did be∣gin to purge Judah and Jerusalem from the high places, and the groves, and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found, 2. Chron. 34.3. but upon his hearing of those grievous threatnings in the book of the law against idolatry, he now proceeded further and perfected that work of reformation which was then began; and therefore it is that in the Chronicles, the penman of the sacred historie, under∣taking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne, he addes also what was done afterward when the book of the law was found; and on the other side, speaking here how he suppressed idolatry upon the hearing of the law, he joynes also many things which were done of the same nature, in the twelfth yeare of his reigne, that all his zealous acts in rooting out idolatry might be related together. As here that he commanded Hilkiah the high priest, and the priests of the second order, &c. to bring out all the idolatrous trash that was in the Temple: where by the priests of the second order, may be meant the infe∣riour priests; called priests of the second order, with respect to the high priest, or rather the first two chief priests of the two stocks of Eliazer and Ithamar, of whom see the note, 2. Sam. 8.17. Some Interpreters understand it of the priests

of the order of Jedaiah, the second of those twenty foure orders of the priests ap∣pointed by David, 1. Chron. 24.1.7. but it is hard to say why they should be em∣ployed in purging the Temple, rather then the rest of the priests.

And he burnt them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el.] Therewith to defile the prime seat of Jeroboams idola∣try, and withall to expresse his detestation of these idols, and that idolatry there first erected; from whence the infection had overspread the whole land, and had been the main cause of all the evil that was fallen upon the people of God. By the Law whatever touched the graves of dead men it was unclean; and thus he manifested his detestation of these idolatrous monuments, and that he esteemed them as most fil∣thy things, fi••▪ onely for such unclean places. Nor need it seem strange that Josiah should have this power in Beth-el, which was a citie of Samaria the kingdome of the ten tribes: for, first, Abijah the sonne of Rehoboam, had long since taken Beth-el from Jeroboam, and annexed it to the kingdome of Judah, 2. Chron. 13.19. And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the towns thereof: and so perhaps it had ever since continued: and secondly, it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Jo∣siah, whence is that vers. 19. And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the Lord to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el: of which two reasons probable enough may be supposed: for, first, it may be after the flight and death of Sennacherib, when Merodach opposed himself against Esar-haddon his son, Hezekiah took aduantage of this faction in the North, and laid hold upon so much of the kingdome of Israel, as he was able to people: or secondly, perhaps the same reason that moved the Babylonian king to set Manasseh free, when he was his prisoner in Babylon, did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria; to wit, that he might defend these territories against the Egyptian, who begun in these times with great power and successe, to oppose the Babylonians; and indeed the earnest∣nesse of Josiah in the king of Babels quarrel, notwithstanding the kings of Judah, had so long held great amitie with those of Egypt, 2. Chron. 35.20, 21, 22. doth argue that the composition which Manasseh had made with that king or his Ancestour, was upon such friendly terms, as required not onely a faithfull observation, but also a thankfull requitall.

Vers. 5. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense, &c.] The word in the originall, here translated idolatrous priests, is Chemarim; and because we find them mentioned, Zeph, 1.4. as distinct from the priests, I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; therefore many Expositours hold, that they were certain ministers of their idolatry different from the priests, such as the monks are among the papists; or at least, that they were a peculiar sort of priests so called, ei∣ther because they wore black or coloured garments, or because they lived a retired life in cells and cloisters, or because of their fierie zeal, and fervencie in their Re∣ligion, or because they were peculiarly employed in burning incense.

Vers. 6. And he brought out the grove from the house of the Lord, &c.] By

the grove is meant, either the image or similitude of a grove, which was hanged up in the Temple; or rather a very grove, which idolatours for devotion had planted near unto the Temple, contrary to the commandment of the Lord, Deut. 16.21. Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God: which therefore Josiah did now cut down, and removed from the Temple, burning it at the brook Kidron without Jerusalem, and then cast the powder there∣of upon the graves of the children of the people; to wit, both in contempt of the idols, and in reproch of those that had worshipped them in their lives, for this is plainly im∣plied, 2. Chron. 34.4.

Vers. 7. And he brake down the houses of the sodomites that were by the house of the Lord, &c.] These Sodomites 〈◊〉〈◊〉 were kept, and maintained, not onely for the satisfying of mens unnaturall lust, but also for the honour of their idol-gods, whom they thought pleased with such horrid uncleannesse, and therefore were their houses built close to the Temple, and here the women wove hangings for the grove, with which hangings they compassed in many severall places in the groves, as so many severall tents and chappels•• darker, the fitter for those horrid deeds of dark∣nesse which were there done: for there they worshipped their idols, and defiled them∣selves with all kind both of spirituall, and bodily uncleannesse,

Vers. 8. And he brought all the priests out of the cities of Judah, and defiled the high places, &c.] To wit, by beating down their altars, &c. and turning the places to prophane and unclean uses; or doing something to them, which in the judgement of those that esteemed them sacred, must needs render them unfit for any sacred imployment, as by burning dead mens bones in them, vers. 14. or any thing of the like nature.

And brake down the high places of the gates that were in the entring of the gate of Joshuah the governour of the citie, &c.] It is very probably thought by some Expositours that these high places of the gates, were high places built for the wor∣ship of some tutelary gods, whom they esteemed the Gods that were the guardians and protectours of their citie, which were therefore erected nigh to the gate of Jo∣shua the governour of the citie, that is, one that was at that time the chief captain, or the chief Magistrate of Jerusalem: now the breaking down of these high places, is particularly expressed, to shew that Josiah regarded not the greatnesse of any that had any speciall interest in any idolatrous monuments, but suppressed them all.

Vers. 9. The priests of the high places came not up to the altar of the Lord in Jerusalem, but they did eat of the unleavened bread, &c.] These priests were such as were of the linage of Aaron, that yet had defiled themselves with the idolatry of the high places, where they worshipped the true God in a false manner: now though these were deposed from their offices, nor were ever suffered more to serve at Gods altar, yet they were allowed to eat of the unleavened bread, that is, of the provision allowed for the maintenance, and nourishment of the priests.

Vers. 10. And he defiled Tophet, &c.] This Tophet was a high place on the east side of Jerusalem, in a very pleasant valley, called the valley of the children of Hin∣nom; or as it is Josh. 15.8. the valley of the sonne of Hinnom, where the sacrificed their children to Molech, and it was called Tophet, as it is generally held, from an Hebrew word that signifies a drum, or a timbrel, either because of the musick and

dances which they used at the time of those sacrifices, or rather because by the noise of drummes and tabrels they sought at those times to defen•• the eares of the parents, that they might not heare the shreekes and cryes of their children; and hence it was that the prophet Jeremy threatned, that in that very valley there should be a mighty slaughter of the people, so that it should be no more called Tophet, nor the valley of the sonne of Hinnom, but the valley of slaughter, Jer. 7.31, 32. yea and the prophet Isaiah as in allusion to the shreekes or torments of those that were slain here, calls hell Tophet, Isaiah 30.33. for Tophet is ordained of old, yea for the king it is prepared; he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it: and so the Evangelist calls hell Gehenna, as Mat. 5.22. and so in divers other places as in relation to the Hebrew word Gehinnom; that is, the valley of the sonne of Hinnom.

Vers. 11. And he took away the horses that the kings of Judah had given to the sunne, &c.] By these horses of the sunne, some conceive is meant onely a carved statue, or representation of the sunne sitting in a chariot drawn with fiery horses: but why is it then distinctly said, that he took away the horses, and burnt the cha∣riots, and that these horses were kept in the suburbs of the citie? others conceive that they were horses kept to be offered in sacrifice to the sunne, as judging the horse for his swiftnesse, a fit sacrifice for the sunne that runnes so swiftly about the earth: but for what use then were the chariots? more probable therefore it is, that they were horses consecrated to the sunne, wherewith in chariots either the princes were wont to ride forth, when they went to worship the rising sunne; or else the image of the sunne was carried about the citie at some certain times, for which onely use, they were still kept at the charge of the kings of Judah in the sub∣urbs of Jerusalem.

Vers. 12. And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made.] For on the roofs of their houses they used to sacrifice to sunne, moon, and starres, as we see, Jer. 19.13. And the houses of Jerusalem, and the houses of the kings of Judah shall be defiled as the place of To∣phet, because of all the houses upon whose roofs they have burnt incense unto all the host of heaven, &c. Zeph. 1.4, 5. I will also stretch out my hand against Ju∣dah, and upon the inhabitants of Jerusalem, and will cut of the remnant of Baal from this place, and the name of the Chemarims, with the priests, and them that worship the host of heaven upon the house tops, &c.

And the altars which Manasseh had made in the two courts of the house of the Lord, &c.] It is expressely said, 2. Chron. 33.15. that Manasseh repenting him of his former wickednesse, took away all the altars which he had built in the mount of the house of the Lord, and in Jerusalem; and cast them out of the city: but though he cast them out of the city, yet his sonne Amon, after his death resto∣red them, it seems, to their former places; or if they were demolished and ruined, yet at least he built others in their room; and yet these which Josiah now did beat to dust, are called Manassehs altars; because he first set them up in the two courts of the Temple.

Vers. 13. And the high places that were before Jerusalem, which were on the right

hand of the mount of corruption, &c.] This mount whereon Solomons high pla∣ces stood, was the mount Olivet near unto Jerusalem, 1 Kings 11.7. called here, the mount of corruption; because it was so full of idols, wherewith the people had corrupted themselves, according to that expression, Deut. 32.5. they have corru∣pted themselves; yet it is but a weak conceit to think that Solomons high places erected to these heathen gods, had continued to this day as some men hold, seeking hence to inferre, that Solomon did never repent and turne unto the Lord: for what likelyhood is there, that neither Asa, nor Jehoshaphat, nor Hezekiah did meddle with defacing these idolatrous monuments, which were doubtlesse in most esteem a∣mongst the people; questionlesse, Asa that would not spare his grandmothers idol, and Hezekiah that brake in pieces the brazen serpent would not suffer these execrable high places to stand undemolished, in the very face of the Temple; but what these good princes pulled down, the idolatrous kings that succeeded in the throne of Ju∣pah, did soon set up again; and because they were erected as in the room of those which Solomon did at first set up, therefore they were still called the high places which Solomon built.

Vers. 15. Moreover the altar that was at Beth-el, &c.] See the notes above up∣on vers. 4.

Vers. 16. And sent, and took the bones out of the Sepulchres, and burnt them up∣on the altar, &c.] That is the bones of the priests that were there buried out of a superstitious respect to the holinesse of the place, 2. Chron. 34.5. And he burnt the bones of the priests upon their altar: above three hundred years it was now since a Prophet sent from God had foretold, that the bones of the priests should be burnt upon Jeroboams altar, 1. Kings 13.1, 2. which was now accordingly ac∣complished.

Vers. 17. Then he said, What title is that that I see?] Because the man of God sent to prophecy against Jeroboams altar, had foretold that the bones of the priests should be burnt upon the altar, the old prophet that seduced him both buried him in the sepulchre provided for himself, and gave order to his sonnes to bury him there also, and withall took order to erect a statue or pillar in the sepulchre where∣on was engraven, that there the man of God was buried, that had prophecyed a∣gainst the altar, and was afterwards torn with a lion, that so when the time came, of which the man of God had prophecyed, his sepulchre might hereby be known from the rest, and so his bones with the bones of that man of God, might lie at rest; this was the title or inscription which Josiah now espied, and being satisfied what it was, he accordingly gave order to let their bones alone, and so the old prophet had his desire. See 1. Kings 13.31, 32.

Vers. 18. So they let his bones alone, with the bones of the prophet that came out of Samaria.] See the note, 1 Kings 13.11.

Vers. 19. And all the houses also of the high places that were in the cities of Samaria, &c.] See the note above, vers. 4.

Vers. 20. And he slew all the priests of the high places that were there, upon the altars, &c.] Though upon the priests the sonnes of Aaron that had worshipped the true God in a false manner, in the high places, he laid no other punishment but this, that they should be for ever disabled from coming up to the altar of the Lord

in Jerusalem, vers. 8, 9. yet these he slew as not being the Lords priests, but made priests after the order and institution of Jeroboam, 1 Kings 12.31. and such as sacrificed to false gods, and perhaps obstinately opposed Josiah in this reformati∣on; yea, he slew them upon the altars, and therein fulfilled what was long since prophecyed of him, 1. Kings 13.1, 2. and hereby it appears, that even after the ten tribes were carried away captive into Assyria; yet there were some both of the priests and people, that either were left behind, or returned again into the land of Samaria.

Vers. 22. Surely there was not holden such a Passeover, from the dayes of the Judges, &c.] In 2. Chron. 35.18. it is from the dayes of Samuel the prophet, &c. doubtlesse there could not be so great a concourse of the people to eat the Passeover now, when ten of the twelve tribes were carried captive into Assyria, as there had been in former ages when all the tribes of Israel lived under the government of Saul and David, and Solomon successively; but this is spoken with respect to the multi∣tude of sacrifices that were offered at this passeover, given bountifully by the king and princes to the people; but especially with respect to the exceeding joy of the good people, because religion was restored again in its purity amongst them, and the solemnity of all the service that was then performed in the house of God: Jo∣siah gave then to the people for the passeover offering, thirty thousand lambs and kids, and three thousand bullocks, and his princes and the chief of the Levites, gave proportionably many thousands more, as is largely set down, 2. Chron. 35.7, 8, 9. and all the service of the feast was performed with very great solemnity.

Vers. 25. And like unto him was there no king before him, &c.] See the note, chap. 18.5.

Vers. 26. His anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withall.] So it is said Jer. 15.4. And I will cause them to be removed into all the kingdomes of the earth, because of Manasseh. It is evident that Manasseh repented him of his sinnes, 2. Chron. 33.12— 19. and therefore as sure it is that the Lord did fully pardon him all his sinnes, Isa. 1.16, 17, 18. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, relieve the oppressed, judge the fatherlesse, plead for the widow; come now and let us reason together saith the Lord, though your sinnes were as scarlet, they shall be made as white as snow: yet here the wrath of God against Judah is ascribed to the sinnes of Manasseh; which is because the Lord doth many times correct his servants for their sinnes, though he hath fully per∣doned them, and that not onely in their own persons, but in their posterity too. Se∣condly, because those sinnes of Manasseh were still secretly harboured amongst the people, though they yielded to Josiahs reformation for fear; yet in their hearts, and many of them secretly in their practises too, they did still uphold Manassehs wicked wayes; as was indeed most remarkably evident in that so soon as ever Josiah was dead, even all his children with the people did soon return to Manassehs idolatry again: whence it was that the Lord complained of Judah, Jer. 3.10. that they had not turned to him with their whole hearts but fainedly; and it was in the dayes of Josiah the king, vers. 6.

Vers. 29. In his dayes Pharaoh Necho king of Egypt went up against the

king of Assyria, &c.] To wit in the last yeare of Josiahs reigne, which was thirteen years after he kept that solemn passeover, and perfectly suppressed idolatry both in Judah, and in a great part of Samaria: it is hard to say who this king of Assyria was against whom the king of Egypt went up. Some conceive it was Esar-haddon the son of Sennacherib, and that it was the revolt of the Medes and the Babylonians from him that invited the king of Egypt at this time to invade his countrey, but o∣thers farre more probably hold that it was Nebulasser the sonne of Ben-meradach king of Babylon: for the Babylonians had now gotten the empire from the Assy∣rians, and therefore it is no wonder that he should be here called the king of Assyria.

And king Josiah went against him.] To wit, to hinder him from passing tho∣rough his countrey: Pharoah sent Embassadours to him to desire him that he might quietly passe thorough his countrey, protesting that he directed himself against the Assyrians onely, without any harmfull purpose against Josiah, but all suffered not to prevail with him, 2. Chron. 35.21, 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his countrey, as because he thought himself bound in faith and honour to hinder him in his enter∣prise against the Babylonians, to whom he was obliged, either by covenant made at the enlargement of Manasseh, or by gift of such part as he held in the kingdome of the ten tribes: but the successe was, that Pharoah slew Josiah, he slew him at Megiddo, when he had seen him: that is, at the first encounter when he had fought with him, according to that phrase, chap. 14.8. Come let us look one ano∣ther in the face; of which see the note there: and thus God punished the wicked∣nesse of the people by taking their good king from them.

Vers. 30. And his servants carried him in a chariot dead from Megiddo, &c.] They took him out of the chariot wherein he was wounded, and put him in his se∣cond chariot, and so went presently to Jerusalem with him, but being mortally woun∣ded, he dyed by the way: hence it is said here that they carried him dead from Me∣giddo, and yet in 2. Chron. 35.29. that they brought him to Jerusalem, and he died, and was buried, &c. what great mourning there was for his death, we may see 2. Chron. 35.24. And Jeremiah lamented for Josiah, and all the singing men, and singing women spake of Josiah in their lamentations unto this day, and made them an ordinance in Israel, and behold they are written in the Lamentati∣ons, whence is that, Zach. 12.11. In that day shall there be great mourning in Je∣rusalem, as the mourning of Hadadrimmon in the valley of Megiddo.

And the people of the land took Jehoahaz the sonne of Josiah, and anointed him, &c.] We read of foure sonnes that Josiah had, 1. Chron. 3.15. Johanan, Joakim, Zedekiah, and Shallum; of Johanan, we find no where else any mention: either Jehoahaz must therefore be the same that is called there Johanan, and Shal∣lum, Jer. 22.11. and then it were no wonder though the people made him king being the first born: or else rather we must hold, that happely Johanan the first born dyed before his father, and so was never king, and that this Jehoahaz was the same that is called Shallum, 1. Chron. 3.15. and was anointed king by the people, though he was not the eldest of Josiahs sonnes, of which see the note vers. 36. either perhaps because he was best affected to the king of Babel, or because he

was most warlike and valiant, and the most likely therefore to defend them against Necho king of Egypt.

Vers. 32. And he did that which was evil in the sight of the Lord, &c.] He presently set up again the idolatry which his father Josiah had suppressed, and most grievously oppressed the people, perhaps the faithfull that disliked this alteration; and in regard of this, he is compared to a young lion that devoured men, Eze∣kiel 19.2, 3, 4.

Vers. 33. And Pharaoh Necho put him in bands at Riblath, &c.] Pharaoh Necho returning with victorie from Charchemish where he had vanquished the Ba∣bylonian, was willing to revenge the opposition that was made against him at his going forth by Josiah and his people, who sought to stop him in his passage through Judea: and so making use of the dissention betwixt Jehoahaz the sonne of Josiah by his wife Hamutall and Eliakim the sonne of Josiah by his wife Zebudah, who being the elder (of which see the note, vers. 36.) is probably thought to have stormed that his younger brother should get the kingdome from him: he soon got Jehoahaz or Shallum into his power, and the rather to testifie that the kingdome was now at his disposing, he deposed him, giving away his kingdome to Eliakim his elder brother, to whom of right it did belong; onely imposing a tribute upon him and the people, and so carried away Jehoahaz or Shallum prisoner into Egypt, where he died, according to the prophecy of Jeremiah, Jer. 22.10, 11. Thus saith the Lord, touching Shallum the sonne of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place, He shall not return thither any more.

Vers. 36. Jehoiakim was twenty and five years old when he began to reigne.] Hereby it is gathered, that Eliakim called by Pharaoh Jehoiakim, was the elder brother; because Jehoahaz when he was made king by the people three moneths before this, was but twenty three years old: indeed they that hold that Jehoahaz was the elder brother, as being the same that is called Johanan the first born, 1. Chro. 3.15. they say that the beginning of Jehoiakims reigne, is accounted from the death of Jehoahaz in Egypt, because till he was dead he governed but as a viceroy in stead of his brother; but because he was by Pharaoh made absolute king, more probable it is that he was the elder brother.

Vers. 37. And he did that which was evil in the sight of the Lord, &c.] As be∣ing an idolatour and a cruell oppressour of the people; the rather happely in revenge, because they had formerly preferred his younger brother before him, which is large∣ly expressed, Jer. 22.13—19. and Ezek. 19.5, 6, 7. but herein was his impiety chiefly discovered, because when the prophets denounced judgements against him and his people for their evil wayes, he would not endure it, but persecuted them for it; one remarkable instance whereof, which happened in the beginning of his reigne, we have, Jer. 26.20.23. There was also a man that prophecyed in the name of the Lord, Ʋrijah the sonne of Shemaiah of Kiriath-jearim, who prophecyed against this city, and against this land, according to all the words of Jeremiah. And they fet forth Ʋrijah out of Egypt, and brought him unto Jehoiakim the king, who slew him with the sword, and cast his dead body into the graves of the common people.

CHAP. XXIV.

Vers. 1. IN his dayes Nebuchadnezzar king of Babylon came up, &c.] About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah, whereon Pharaoh Necho king of Egypt had set him: for it was the third yeare of Jehoiakim ere the Babylonians came up against him, Dan. 1.1. In the third yeare of Jehoiakim king of Judah, came Nebuchadnezzar king of Babylon, &c. and the better to prevent all changes, and to settle the kingdome in his line, ac∣cording to the accustomed policie practised by his forefathers, in the second yeare of his reigne he made his sonne Jehoiachin or Jeconiah king with him, when the boy was but eight years old, 2. Chron. 36.9. of which see the note, vers. 8. but after he had three years peaceably enjoyed his kingdome, paying tribute to the king of Egypt, in his fourth yeare Jeremiah prophecied that Nebuchadnezzar king of Babylon should invade the land, and that both they and all the neighbouring nations about them, should become his servants, Jer. 25.1.11. which accordingly came to passe; for immediately after this, Nebuchadnezzar the second entred Judea with a strong army, besieged and forced Jerusalem, and having Jehoiakim in his power, did at first intend to carry him to Babylon, 2. Chron. 36.6. but was at last intreated to leave him as his vassall, taking with him for pledges, Daniel, being but yet a child, with Ananias, Misael, and Azarias, with a great deal of the Temples treasures: nor need we stumble at it, that this is said to have been done in the third yeare of Jehoia∣kim, Dan. 1.1. whereas the fourth yeare of Jehoiakim is accounted the first of Ne∣buchadnezzar, Jer. 25.1. The word that came to Jeremiah concerning all the peo∣ple of Judah, in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah, that was the first yeare of Nebuchad-rezzar king of Babylon: since first, the first yeare of Nebuchadnezzar might well concurre with the end of the third, and the beginning of the fourth yeare of Jehoiakim; and again, secondly, perhaps as some hold, Nebuchadnezzar the second came first against Judea, whilest his father was yet living, in the third yeare of Jehoiakim, and prevailed against Jehoiakim; but returning soon upon the report of Necho the king of Egypts preparations against him, and especially upon the news of his fathers death, that he might prevent all commotions at home, in the fourth yeare of Jehoiakim (having first vanquished the forces of the Egyptians about the banks of Euphrates, Jer. 46.1, 2. The word of the Lord that came to Jeremiah the prophet against the Gentiles, against Egypt, against the army of Pharaoh Necho king of Egypt, which was by the river Eu∣phrates in Charchemish, which Nebuchad-rezzar king of Babylon smote in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah) he soon brought Jehoiakim to acknowledge himself his vassal and tributary, and so as it is said here Jehoiakim became his servant three years, to wit, the fifth, sixth, and seventh years of his reigne; the Egyptian king could not like of this, and therefore it seems began to think of restoring Jehoahaz (now prisoner in Egypt) and setting him up as a do∣mesticall enemy against his ungratefull brother: the rumour whereof when it came to Judea (though Jeremiah prophecied that it should prove idle, Jer, 22.11, 12. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah, which reigned in stead of Josiah, which went forth out of this place, He shall not return thi∣ther

any more. But he shall die in the place whither they have led him captive,) did much perplex them, being now in danger both of the Egyptians, if they kept faith with the Babylonians, and of the Babylonians, if they should revolt again to the Egyptians (and this I conceive might be the cause of the fast, kept in the fifth yeare of Jehoiakims reigne, in the ninth moneth, Jer. 36, 9. At which time Baruch, sent by Jeremiah, did publickly reade the roll of Jeremiahs prophesie before all the people, which being by the Princes carried to Jehoiakim, he having heard part of it, cut it in pieces with a penknife, and cast it into the fire) but at length, to wit, in the eighth yeare of his reigne, which was the fourth of Nebuchadnezzar, hearing of ma∣ny glorious rumours of the Egyptians preparations against the Babylonians, em∣boldned hereby, he renounced his subjection to the Babylonian, as is expressed here, that he turned, and rebelled against him, and so sided with the Egyptians again.

Vers. 2. And the Lord sent against him bands of the Chaldees, &c.] That is, Nebuchadnezzar (not without the speciall counsel of God) came up against him, and that as Josephus saith from that siege of Tyre, whereof the Prophet speaks, Ezek. 26.7. For thus saith the Lord God, Behold, I will bring upon Tyrus Nebu∣chad-rezzar king of Babylon, a king of kings, from the North, with chariots, and with horses, and companies, and much people: and bringing thence with him some part of his army, consisting of companies, and bands of severall nations, he entred Jerusa∣lem, and laid hold on Jehoiakim, and being enraged against him for his perfidious∣nesse in revolting from him, caused him to be slain, and cast out into the fields with∣out Jerusalem, to be devoured by birds and beasts; for so Jeremy had prophesied it should be, Jer. 22.18, 19. Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah, They shall not lament for him, saying, Ah my bro∣ther, or ah sister, They shall not lament for him saying, Ah Lord, or ah his glory. He shall be buried with the buriall of an asse, drawn and cast forth beyond the gates of Jerusalem: and 36.30. Therefore thus saith the Lord of Jehoiakim king of Judah, He shall have none to sit upon the throne of David, and his dead body shall be cast forth in the dayes to the heat, and in the night to the frost. This was the eleventh yeare of Jehoiakim, and so the seventh yeare of Nebuchadnezzar, three years after Jehoiakims revolt (for either the siege of Tyre, or some other occasions had hitherto detained Nebuchadnezzar, from coming against him) and hence it is, we reade of three thousand and three and twenty Jews, carried away by him in the seventh yeare of his reigne, Jer. 52.28. This is the people whom Nebuchad-rezzar carried away captive in the seventh yeare, three thousand and three and twenty Jews.

Vers. 3. Surely at the commandment of the Lord came this upon Judah, to re∣move them out of his sight, for the sinnes of Manasseh, &c.] See the note, chap. 23.26.

Vers. 6. So Jehoiakim slept with his fathers: and Jehoiachin his sonne reigned in his stead.] For when Nebuchadnezzar had slain Jehoiakim, as is before noted, and was returned again into his own countrey, it seems the people made this Jehoia∣chin king in his stead, who is also called Jeconiah, 1. Chron. 3.16. and Coniah by way of contempt, Jer. 22.24. In the genealogie of Christ, Matth. 1.11. Jehoiakim the sonne of Josiah, seems to be quite left, at least in our most usuall translations; for though in some few copies it is thus set down, and Josias begat Jakim, and Jakim

begat Jechonias; yet generally in all other copies it runnes thus, And Josias be∣gat Jechonias and his brethren, about the time they were carried away to Babylon; and after they were brought to Babylon, Jechonias begat Salathiel: and for the resolving of this doubt, many severall answers are given by Expositours; but the most satisfying one I conceive is this; to wit, that Jehoiakim the father was called Jeconiah, as well as Jehoiachin the sonne; and so whereas Mat. 1.11. it is said that Josias begat Jechonias and his brethren, that is meant of Jehoiakim the sonne of Josias, who had many brethren; whereas Jehoiachin had none: and then that which follows vers. 12. and after they were brought to Babylon, Jechonias begat Salathiel; that is meant of Jehoiachin the sonne of Jehoiakim, and so the severall generations of these kings are fully expressed.

Vers. 7. And the king of Egypt came not again any more out of his land, &c.] To wit, against Jerusalem: indeed in the latter end of Zedekiahs reigne (Jerusalem being then besieged) the king of Egypt came up to help him against the Babyloni∣ans, Jer. 37.5. Then Pharaohs army came forth out of Egypt, and when the Chaldeans that besieged Jerusalem, heard tydings of them, they departed from Je∣rusalem: but this here is spoken of his coming to subdue the Jewes to reduce them again under his subjection: this Jehoiakim thought he would have done, when he heard such glorious rumours of the great preparations he made against Nebuchad∣nezzer, and thereupon had revolted from the Babylonian; and for this very cause it is here expressed that he came not, and that the king of Babylon had taken from the river of Egypt unto the river Euphrates, all that pertained to the king of E∣gypt; to shew upon what vain grounds Jehoiakim had trusted in Egypt, and so thereby had brought all this misery both on himself and on his kingdome.

Vers. 8. Jehoiachin was eighteen years old when he began to reigne.] To wit, when he began to reigne alone after his fathers death; for in his fathers life time he was crowned king ten years before this, when he was yet but eight years old, 2. Chron. 36.9. Jehoiachin was eight years old when he began to reigne, &c.

And he reigned in Jerusalem three moneths.] In 2. Chron. 36.9. it is three moneths and ten dayes; but the odd dayes, as usually elsewhere in the Scripture, are here omitted. Indeed there in the Chronicles vers. 10. it followes that when the yeare was expired, king Nebuchadnezzer sent and brought him to Babylon, where∣by some may conceive, that it was a twelvemoneth ere Nebuchadnezzer took him away; and why then should it be said, that he reigned but three moneths: but that which is said there is spoken of the yeare absolutely considered, and not of the yeare of Jehoiachins reigne; when the yeare was expired, that is, at the spring or beginning of a new yeare, king Nebuchadnezzer sent and brought him to Baby∣lon: which was when he had reigned about three moneths, as is here said: so that that place in the Chronicles is parallel with that, 2. Sam, 11.1. and it came to passe that after the yeare was expired, at the time when kings go forth to battel, that David sent Joab, &c.

Vers. 9. And he did that which was evil in the sight of the Lord, &c.] For which cause he was threatened by the prophet Jeremiah, that he should die child∣lesse, and should be carried with his mother and others into Babylon, Jere∣miah 22.21.30.

Vers. 10. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, &c.] It is not expressed whether this Jehoiachin were made king by Nebuchadnezzar when he took Jerusalem, and slew his father; or whe∣ther he was made king by the people, when Nebuchadnezzar had left the citie: if he were set in the throne by Nebuchadnezzar, it may well be (as Josephus saith) that Nebuchadnezzar bethinking himself how dangerous it was to leave him in the throne whose father he had slain, and cast out unburied, he changed his purpose pre∣sently, and sent his captains with an army against Jerusalem; to whom himself in person came within a while after, as intending to depose him, and to set up another king in his room.

Vers. 12. And Jehoiachin the king of Judah went out to the king of Babylon, &c.] That is, he yielded up both him and his to Nebuchadnezzar, as the prophet Jeremiah had advised him.

And the king of Babylon took him in the eighth yeare of his reigne.] That is, in the eight yeare of Nebuchadnezzars reigne.

Vers. 13. And he carried out thence all the treasures of the house of the Lord, and the treasures of the kings house, &c.] And thus was that accomplished which God had threatened, when Hezekiah shewed his treasures to the king of Babylons Embassadours, Isaiah 39.6. Behold, the dayes come, that all that is in thine house, and that which thy father's have laid up in store untill this day, shall be carried to Babylon; nothing shall be left: yet this particle all so often mentioned here and in the following verse, all the treasures, &c. must be understood with some limitation, as namely, that he carryed away all in a manner, or all that he pleased; for that he carryed not all away now when he carried away Jechoniah, is evident, Jer. 27.18. &c. where there is mention made of vessels that remained in the house of the Lord, and in the house of the king of Judah even after this, in the dayes of Zedekiah the succeeding king; which after this were carried away as is related in the following chapter, vers. 13.14. &c.

And cut in pieces all the vessels of gold which Solomon king of Israel had made, &c.] Ezra 1.7. it is said, that Cyrus the king brought forth the vessels of the house of the Lord which Nebuchadnezzar had brought forth out of Jerusalem, &c. but for the resolving of this doubt, see the note on that place.

Vers. 14. And he carryed away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, &c.] To wit, out of the whole kingdome; of which seven thousand were carried out of Jerusalem, that were men of might, and a thousand crafts-men and smiths, vers. 16. the rest were car∣ried from other places of the land: and at this time it was that Ezekiel was car∣ried away captive, Ezek. 1.1, 2. In the fifth day of the moneth (which was the fifth yeare of king Jehoiachins captivity.

Vers. 15. And he carried away Jehoiachin to Babylon, and the kings mother, &c.] Yet he had no cause to repent that he had hearkened to Jeremiah in yielding up himself to Nebuchadnezzar; for it fared better with him, then with those that stayed behind: yea in the thirty seventh yeare of his captivity he was greatly ho∣noured by Evilmerodach the sonne of Nebuchadnezzar; see ch. 25. ver. 27. In the seven and thirtieth yeare of the captivity of Jehoiachin, &c. Evilmerodach king of Baby∣lon,

in the yeare that he began to reigne, did lift up the head of Jehoiachin king of Judah out of prison, and he spake kindly to him, and set his throne above the throne of the kings that were with him, &c.

Vers. 16. And all the men of might, even seven thousand, &c.] See the note above on vers. 14.

Vers. 17. And the king of Babylon made Mattaniah his fathers brother king in his stead, and changed his name to Zedekiah.] So Pharaoh Necho gave Elia∣kim a new name when he made him king in stead of his brother, chap. 23.34. and Daniel and his companions had new names given them, Dan. 1.6, 7. whereby it may appear that by imposing new names the conquerour shewed his power over them; and caused them to acknowledge as it were, that they were his servants: indeed this new name of Zedekiah, which signifies the justice of God, was very proper for this new king, to put him in mind to be just in keeping the covenant he had made with the king of Babylon, and that God would be just in punishing him if he proved perfidious, but that Nebuchadnezzar intended any such thing by giving him this new name, we cannot say.

Vers. 18. And his mothers name was Hamutal, the daughter of Jeremiah of Libnah.] So that he was the brother of Jehoahaz (the first of Josiahs sonnes that was king of Judah, and was afterwards by Pharaoh Necho carried into Egypt) both by father and mother: for this Hamutal was also the mother of Jehoahaz, cha∣pter 23.31.

Vers. 19. And he did that which was evil in the sight of the Lord, &c.] In 2. Chron. 36.12. this is added in particular, that he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord.

Vers. 20. Zedekiah rebelled against the king of Babylon, &c.] About the be∣ginning of Zedekiahs reigne, the people began to insult over Jeremiah, seeing Je∣hoiachin carried captive into Babylon, that had yielded to Nebuchadnezzar upon his perswasion; whereupon the Prophet under the type of good and bad figges, foreshewed that it should be better with those in the captivity, then those that were left behind, Jerem. 24. After that in the fourth yeare, Zedekiah went to Babylon to Nebuchadnezzar, at which time the Prophet gave Sheraiah a prince that went with him a book, wherein was written all the evil that should fall upon Babylon, willing him to read it to the Jews, and then to bind it to a stone, and throw it into Euphrates, in token of the perpetuall sinking of Baby∣lon, Jerem. 51.59, 64. at his return as we see in the 27. and 28. chapters of Je∣remiah, all the bordering princes sent messengers to Zedekiah, perswading him as it seems, to revolt from Nebuchadnezzar; but Jeremiah did earnestly disswade both him and them, sending to each of those princes yokes in token of the Babylonian yoke, whereunto the Lord would have them submit, and assuring them, that if they would not stoop to his yoke, they should all perish by sword, fire, and pestilence: at which time also Hananiah having broken Jeremiahs woodden yoke, and vaunting that in like manner within two years Nebuchad∣nezzars yoke should be broken, and Jeconiah with all the vessels and riches of the Temple, should be brought again to Jerusalem; Jeremiah foretold of an iron yoke, and to assure the people that Hananiah had prophecyed falsely, he

foretold his death, which that yeare accordingly in the second moneth seized upon him▪ yet at length in the eighth yeare of his reigne, Zedekiah practised more seriously with his neighbours, and in confidence of great aids promised from Egypt, he re∣belled against Nebuchadnezzar, though he had formerly taken an oath to be faithfull to him, 2. Chron. 36.13. And he also rebelled against king Nebu∣chadnezzar.

CHAP. XXV.

Vers. 2. ANd the city was besieged unto the eleventh yeare of king Zedekiah, &c.] The city was surrounded on the tenth day of the tenth moneth, in the ninth yeare of Zedekiahs reigne, verse 1. and was taken by storm on the ninth day of the fourth moneth of the eleventh yeare, the siege therefore continu∣ed a full yeare and an half: when Nebuchadnezzar first came against the city, Je∣remiah had prophesied that the city should be taken and burnt, and Zedekiah car∣ried away captive though not slain, as Jehoiakim was; for which he was by the instigation of the princes clapped up in prison; see Jer. 32, 1, 5.34.1, 7. Jer. 17.38. &c. Indeed a while the Chaldeans left the siege, for Pharaoh Hophre a king of Egypt entring the borders of Judah with his army to succour Zedekiah, Ne∣buchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army, whilest they lay before Jerusalem, where the Jews might al∣so assail them from within the city, they resolved rather to raise the siege for a time. At this time the Jews begun to entertain great hopes again, and (as it is probably thought) having in their former extremity set free their bondmen (as the law required) by the advice of Zedekiah, when the Chaldeans were gone, they repented them of their charity, and reduced them again into their former sla∣very; see Jerem. 34.8, 9, &c. but Zedekiah knowing that if the Egyptians prevail∣ed not, they should soon be surrounded again with the Chaldean army; he sent to Jeremiah the prophet to pray for him. and received this message from him by his servants; that the Chaldeans should return again, and take the city, and burn it with fire; and being cast for this by the enraged princes into the dungeon, under a pretence at first of his attempting to fly unto the Chaldeans; he often earnestly perswaded Zedekiah to yield himself to the Chaldeans, and so to save both him∣self and the city. See Jerem. 37. and Jerem. 38. but he not hearkening to him, what the Prophet had said came exactly to passe, for the Egyptians not daring to encounter with Nebuchadnezzar, did soon return again into Egypt, and abandon their enterprize, and on the other side the Chaldeans did as speedily return to the siege of Jerusalem, and never after that left it till they had taken it.

Vers. 3. The famine prevailed in the city, and there was no bread for the people of the land.] Insomuch, that as Ezekiel had prophecyed, who begun to prophesie in the fifth yeare of Zedekiahs reigne, Ezekiel 1.2. parents did eat their own children, and children their parents, Ezekiel 5.10. Therefore the fathers shall eat the sonnes in the middest of thee, and the sonnes shall eat the fa∣thers, &c. Lament. 4.10. The hands of the pitifull women have sodden their own children, they were their meat in the destruction of the daughter of my people.

Vers. 4. And the city was broken up, &c.] And so the middle gate was imme∣diately

taken, Jerem. 39.3. And all the princes of the king of Babylon came in, and sate in the middle gate, &c. and then as it followes, all the men of warre fled by night, by the way of the gate between two walls, which is by the kings gar∣den; for there was it seems a secret gate in some place near to the kings garden, closed upon each side with a false wall, provided on purpose for a means of escape in such a time of danger, and through this therefore the souldiers with the king, Je∣rem. 39.4. fled now out of the city, being helped in their flight, either by the darknesse of the night, or by the advantage of a cave or vault under ground, into which the secret gate led them, and through which they might steal away, the besiegers not seeing them; and thus it came to passe as Ezekiel had foretold, Ezek. 12.12. And the prince that is among them shall bear upon his shoulder in the twi∣light, and shall go forth; they shall dig thorough the wall to carry out thereby; he shall cover his face that he see not the ground with his eyes.

Vers. 5. And the army of the Chaldees pursued after the king, &c.] Having by some means received some information of his flight.

Vers, 6. So they took the king, and brought him up to the king of Babylon to Riblah, &c.] Though therefore it be said vers. 1. that Nebuchadnezzar came against Jerusalem; yet it seems he himself stayed at Riblah, or at least, thither he was retired in the time of the siege, that so he might there take care of his own countrey, and might supply his army at Jerusalem with men and provision, as need required.

Vers. 7. And they slew the sonnes of Zedekiah before his eyes, and put out the eyes of Zedekiah, &c.] And then was that prophecy of Ezekiel fulfilled, Ezek. 12.13. My net will I spread upon him, and he shall be taken in my snare, and I will bring him to Babylon, to the land of the Chaldeans, yet shall he not see it, though he shall die there.

Vers. 8. And in the fifth moneth, on the seventh day of the moneth, &c.] Zedekiah being brought to Riblah to Nebuchadnezzar, in the fourth moneth, and there used as abovesaid, on the seventh day of the fifth moneth, Nebuzar-adan was sent away by the king, with a commission to ruine the city, and carry away the people; who arriving at Jerusalem the tenth day of the moneth, did accordingly ef∣fect what the king had commanded, Jer. 52.12. Now in the fifth moneth, in the tenth day of the moneth, (which was in the nineteenth yeare of Nebuchadnezzars reigne) came Nebuzar-adan captain of the guard, which served the king of Ba∣bylon to Jerusalem; and hence▪ is, that seeming contradiction between these two places; whereas here it is said, that it was in the nineteenth yeare of Nebuchadnez∣zar when these things were done; yet Jer. 52.29. it is said, that these Jews were carri∣ed away to Babylon in the eighteenth of Nebuchadnezzars reigne; this is onely be∣cause these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezzars reigne, for with both these years of his reigne did the eleventh of Zedekiahs concurre.

Vers. 9. And he burnt the house of the Lord.] To wit, about foure hundred and fifty years after it was first built by Solomon.

Vers. 11. Now the rest of the people that were left in the city, did Nebuzar-adan captain of the guard carry away, &c.] To wit, eight hundred thirty two

persons, Jer. 52.29. In the eighteenth yeare of Nebuchad-rezzar, he carried away captive from Jerusalem eight hundred thirty and two persons.

Vers. 12. But the captain of the guard left of the poore of the land, to be vine-dressers, and husbandmen.] Yet about foure or five years after this, even these also as it seems were carried away, to wit, in the three and twentieth yeare of Ne∣buchad-rezzer, Jerem. 52.30. In the three and twentieth yeare of Nebuchad-rez∣zer, Nebuzar-adan captain of the guard carried away of the Jews seven hun∣dred fourty and five persons; all the persons were foure thousand and six hundred; that so the land might enjoy her Sabbath: 2. Chron. 36.20, 21. And them that escaped the sword, carried he away to Babylon, where they were servants to him and his sonnes, to fulfill the word of the Lord by the mouth of Jeremiah, untill the land had enjoyed her Sabbaths, &c:

Vers. 13. And the pillars of brasse that were in the house of the Lord, and the bases, and the brasen sea, &c.] Indeed that these things should be carried into Ba∣bylon Jeremiah had beforehand prophesied, Jer. 27.21, 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord, and in the house of the king of Judah and Jerusalem, They shall be carried to Babylon, &c.

Vers. 17. And the height of one pillar was eighteen cubits, &c.] See the note 1. Kings 7.15.

And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, &c.] Seraiah was the grandchild of Hilkiah, who was high priest in Hezekiahs time, and father of Jehozadak, who was carried into Babylon, 1. Chron. 6.14. and Zephaniah called here the second priest, (concerning which title see the note, Numb. 3, 32.) was it seems in great esteem with the king, and therefore usu∣ally sent by him to Jeremiah, Jer. 21.1. and 37.3. now because the priests were al∣wayes bitter enemies to Jeremiah, Jer. 26.7, 8. hence we may conceive that both he, and all the rest here mentioned, were picked out by Nebuzar-adan, not for ca∣ptivity, but for the sword; because Zedekiah had been much led by their coun∣sels in resisting the king of Babylon, contrary to what Jeremiah had commanded them.

Vers. 19. And out of the city he took an officer that was set over the men of warre, and five men of them that were in the kings presence, &c.] Jeremiah saith se∣ven, Jer. 52.25. he took also an Eunuch which had the charge of the men of warre, and seven men of them that were near the kings person; adding two more to these here mentioned, which were not perhaps of so great note, as these five were.

And threescore men of the people of the land, that were found in the city.] That is, of the common people, such as it seems were of the richer sort, and had most op∣posed the king of Babylon.

Vers. 22. Over them he made Gedaliah the sonne of Ahikam, the sonne of Sha∣phan, ruler.] Both the favour which Nebuzar-adan shewed to this Gedaliah by Nebuchadnezzars appointment, Jer. 40.5. and Jeremiahs making choice to live with him, when Nebuzar-adan had taken him out of prison, as Nebuchadnezzar had given him order to do; and had given him liberty to go with him into Babylon, or to stay where he pleased in his own countrey, Jer. 39.11, 12. and 40.1—6, I say both these

make it probable, that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest; to wit, to yield themselves to the Ba∣bylonian, Jerem. 21.8, 9, 10. Thus saith the Lord, I will set before thee the way of life, and the way of death, he that abideth in this citie shall die by the sword, famine, and pestilence, but he that goeth out and falleth to the Chaldeans that besiege you, he shall live, &c. and that therefore he was now made provinciall governour of Judea by Nebuchadnezzers command, to rule over them that were carried away captive.

Vers, 23. And when all the captains of the armies, they, and their men, heard that the king of Babylon had made Gedaliah governour, &c.] To wit, amongst o∣thers those that fled out of the citie when Jerusalem was taken vers. 4.

And Jaazaniah the sonne of a Maachathite.] Or Jezaniah, Jer. 40.8.

Vers. 25. Ishmael the sonne of Nethaniah, the sonne of Elishama, of the seed royall, came, and ten men with him, and smote Gedaliah, &c.] This Ishmael (as it seems) during the siege of Jerusalem, had kept himself out of the storm, with Baalis king of the Ammonites, Jer. 40.14. and being of the kings seed, he now envied that the government should be committed to Gedaliah; and stirred up also by the king of Ammon, he made a conspiracy with some few more to slay Gedaliah, this Johanan mentioned above, vers. 23. discovered to Gedaliah, and offered his help to slay Ishmael, Jer. 40.13, 14. but Gedaliah being incredulous, Ishmael had the better advantage to effect his purpose; for whilest he was feasting with him, he slew him, and those that were with him, Jer. 41.1, 2, 3. Ishmael the sonne of Ne∣thaniah of the seed royall, and ten men with him, came to Gedaliah, and they did eat bread in Mizpah together: and Ishmael arose, and ten men with him, and smote Gedaliah the governour, and all the Jews that were with him, &c. after this, fourescore men coming from severall places of the kingdome, in a most sad and mournfull manner, because of the desolation that was fallen upon Jerusalem, hav∣ing certain offerings, and incense with them, which they purposed to offer to the Lord, in the place where the Temple had stood, the place which God had chosen, though now ruined by the Chaldeans; Ishmael having notice of it went forth to meet them, and with counterfeit tears, making shew that he also bare a part with them in their sorrow, he invited them to go with him to Gedaliah, (thereby to try how they stood affected to him) and so having gotten them into the city, he slew them all, ten of them onely excepted; whom he spared because they promised to discover unto him some treasures hidden in the fields during the warres: he also addressed himself presently to return to the Amonites, and carried with him as captives all the inhabitants of that place, and amongst the rest Zedekiahs daughters committed to the care of Gedaliah, by Nebuchadnezzer; but Johanan hearing of it with such forces as he could get pursued him presently, and overtaking him at Gibeon, the ca∣ptives fell off him, and Ishmael with eight men onely escaped by flight: all which is largely related in the 40. and 41. chapter.

Vers. 26. And all the people both small and great, and the captains of the ar∣mies arose and came to Egypt, &c.] Fearing the Babylonian would take occasion upon the murder of Gedaliah, and the Chaldeans that were with him utterly to de∣stroy all the Jewes that remained in the land, Johanan and the other captains re∣solved

to fly with the people that were left into Egypt; first indeed they came to Je∣remiah, and asked counsel of him, vowing to do as he should direct them from the Lord, but when he answered them, that if they stayed in the land God would shew them mercy, but if they went down into Egypt, they should all perish there, they charged him with prophesying falsely in the name of the Lord, and despising the o∣racle of God, they went away to Egypt, and carried both Jeremiah and Baruch along with them, and inhabited near unto Taphnes; where when Jeremiah continued to reprove them for their idolatry, and to foretell the destruction of Egypt, and of the Jews, that sought to shelter themselves there (for this, with all before mentioned, is largely related by Ieremiah in the 41, 42, 43, and 44. chapters of his prophesie) he was at length there (as other histories report) stoned to death by his own ungrate∣full countrey-men.

Vers. 27. And it came to passe in the seven and thirtieth yeare of the captivity of Jehoiachin, &c.] Zedekiah died in prison in Babylon, Jer. 52.11. Then he put out the eyes of Zedekiah, and the king of Babylon bound him in chains, and car∣ried him to Babylon, and put him in prison till the day of his death: and had one∣ly the honour of being buried as a prince, and lamented at his buriall by his peo∣ple, Jer. 34.5. But thou shalt die in peace, and with the buryings of thy fathers the former kings which were before thee: so shall they burn odours for thee, and they will lament thee, saying, Ah Lord; for I have pronounced the word, saith the Lord. But Jehoiachin because he yielded himself at Jeremiahs counsel to Ne∣buchadnezzer, was at length by Evilmerodach the sonne of Nebuchadnezzer, taken out of prison, and used with all princely respect: indeed whereas here it is said, this was done on the seven and twentieth day of the twelfth moneth, Jerem. 52.31. it is said to have been done on the five and twentieth day; but the reason of this may be, because order was given for his release on the five and twentieth day, but it was not done till the seven and twentieth day, as is here said.

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