NOTES ON The Second Book of KINGS
The former book of Kings had an illustrious beginning in the glory of the kingdom of
Israel. This has a melancholy conclusion, in the desolations of the kingdom of Israel
first, and then of Judah. Here is Elijah fetching fire from heaven, and ascending in fire
to heaven, chap. 1, 2. Elisha working many miracles, chap. 3 - 7. Hazael anointed, for the
correction of Israel, Jehu, for the destruction of the house of Ahab and of Baal, chap. 8
- 10. The reigns of several kings, both of Judah and Israel, chap. 11 - 16. The captivity
of the ten tribes, chap. 17. The glorious reign of Hezekiah, chap. 18 - 20. The wicked
reign of Manasseh, and the good one of Josiah, chap. 21 - 23. The destruction of Jerusalem
by the king of Babylon, chap. 24, 25.
Chapter I
The rebellion of Moab, ver. 1. The message of Ahaziah to Baal - zebub, ver. 2.
God's message to him, ver. 3 - 8. The destruction of the men sent to seize Elijah, ver. 9
- 12. He spares the third messenger, and goes to the king, ver. 13 - 16. Ahaziah's death,
ver. 17 18.
| 1 |
Moab - This had been subdued by David, as Edom was; and upon the division of his
kingdom, Moab was adjoined to that of Israel, and Edom to that of Judah, each to that
kingdom upon which it bordered. But when the kingdoms of Israel and Judah were weak and
forsaken by God, they took that opportunity to revolt from them; Moab here, and Edom a
little after. |
| 2 |
Chamber - In which, the lattess might be left to convey light into the lower room. But
the words may be rendered, through the battlements (or through the lattess in the
battlements) of the roof of the house. Where, standing and looking through, and leaning
upon this lattess, it broke, and he fell down into the court or garden. Baal - zebub -
Properly, the god of flies; an idol so called, because it was supposed to deliver those
people from flies; Jupiter and Hercules were called by a like name among the Grecians. And
it is evident, both from sacred and prophane histories, That the idol - gods, did
sometimes through God's permission, give the answers; though they were generally observed,
even by the Heathens themselves, to be dark and doubtful. |
| 3 |
And say - Dost thou not cast contempt on the God of Israel, as if he were either
ignorant of the event of thy disease, or unable to give thee relief; and as if Baal -
zebub had more skill and power than he? |
| 5 |
Why, &c. - Before you have been at Ekron: which he knew by their quick return. |
| 8 |
An hairy man - His garment was rough and hairy, such as were worn by eminent persons
in Greece, in ancient times; and were the proper habit of the prophets. Girdle - As John
the baptist also had. That by his very outward habit, he might represent Elijah, in whose
spirit and power he came. |
| 9 |
Man of God - So he calls him by way of scorn. Come - The king commands thee to come to
him: which if thou refuseth, I am to carry thee by force. |
| 10 |
Let fire, &c. - Elijah did this, not to secure himself, he could have done that
some other way: nor to revenge himself, for it was not his own cause that he acted in: but
to prove his mission, and to reveal the wrath of God from heaven against the ungodliness
and unrighteousness of men. |
| 11 |
And said - He discovers more petulancy than the former; and shews, how little he was
moved by the former example. |
| 13 |
Besought - Expressing both reverence to his person, and a dread of God's judgments.
There is nothing to be got by contending with God: if we would prevail with him, it must
be by supplication. And those are wise who learn submission from the fatal consequences of
obstinacy in others. |
| 16 |
He said - To his very face. Nor durst the king lay hands upon him, being daunted with
the prophet's presence, and confidence; and affrighted by the late dreadful evidence of
his power with God. |
| 17 |
Jehoram - His brother. The son of Jehoshaphat - Jehoshaphat, in his seventeenth year,
when he went to Ahab, and with him to Ramoth - Gilead, appointed his son Jehoram his vice
- roy, and (in case of his death) his successor. In the second year from that time, when
Jehoram was thus made vice - king in his father's stead; this Jehoram, Ahab's son, began
to reign: and in the fifth year of the reign of this Jehoram son of Ahab, which was about
the twenty - fourth year of Jehoshaphat's reign, Jehoram son of Jehoshaphat was made king
of Judah, together with his father. |
Chapter II
Elisha keeps close to Elijah, and walks with him through Jordan, ver. 1 - 8. Elijah
is taken up, and Elisha laments the loss of him, ver. 9 - 12. He divides Jordan, ver. 13,
14. Is acknowledged by the sons of the prophets, ver. 15. Who send to seek Elijah, ver. 16
- 18. Elisha heals the unwholesome waters, ver. 19 - 22. Destroys the mocking children,
ver. 23 - 25
| 1 |
About to take, &c. - It is supposed, (tho' not expressly revealed) that Elijah
flourished about twenty years, before he was translated, body and soul, to heaven, only
undergoing such a change, as was necessary to qualify him for being an inhabitant in that
world of Spirits. By translating him, God gave in that dark and degenerate age, a very
sensible proof of another life, together with a type of the ascension of Christ, and the
opening of the kingdom of heaven to all believers. |
| 2 |
Tarry here - This he desires, either,
- That being left alone, he might better prepare himself for his great change. Or,
- Out of indulgence to Elisha, that he might not be overwhelmed with grief at so sad a
sight.
- That he might try his love, and whet his desire to accompany him; it being highly
convenient for God's honour, that there should be witnesses of so glorious a translation.
To Beth - el - Which was truth, tho' not the whole truth: for he was to go a far longer
journey. But he was first to go to Beth - el, as also to Jericho, to the schools of the
prophets there, that he might comfort, and strengthen their hearts in God's work, and give
them his dying counsels. |
| 3 |
And said - This was revealed to some of the sons of the prophets, and by them to the
whole college. In the kingdom of Judah they had priest and Levites, and the temple
service. The want of these in the kingdom of Israel, God graciously made up by these
colleges, where men were trained up and employed, in the exercises of religion, and
whither good people resorted, to solemnize the appointed feasts, with prayer and hearing,
tho' they had not conveniencies for sacrifice. From thy head - Heb. from above thy head:
which phrase may respect, either, the manner of sitting in schools, where the scholar sat
at his master's feet. Or, the manner of Elijah's translation, which was to be by a power
sent from heaven, to take him up thither. Hold you your peace - Do not aggravate my grief,
nor divert me with any unseasonable discourses. He speaks as one that was himself, and
would have them calm and sedate, and with awful silence waiting the event. |
| 7 |
To view - To observe this great event, Elijah's translation to heaven, which they
expected every moment: and whereof they desired to be spectators, not to satisfy their own
curiosity, but that they might be witnesses of it to others. |
| 8 |
Smote the waters - These waters of old yielded to the ark, now to the prophet's
mantle; which to those that wanted the ark, was an equivalent token of God's presence.
When God will take his children to himself, death is the Jordan, which they must pass
through. And they find a way thro' it, a safe and comfortable way. The death of Christ has
divided those waters, that the ransomed of the Lord may pass over. |
| 9 |
A double portion - Or, rather double to what the rest of the sons of the prophets
receive at thy request. He alludes to the double portion of the first - born, Deut
21:17. But though Elisha desired no more, yet God gave him more than he desired or
expected; and he seems to have had a greater portion of the gifts of God's Spirit, than
even Elijah had. |
| 10 |
A hard thing - A rare and singular blessing, which I cannot promise thee, which only
God can give; and he gives it only when, and to whom he pleaseth. If thou seest - This
sign he proposed, not without the direction of God's Spirit, that hereby he might engage
him more earnestly to wait, and more fervently to pray for this mercy. |
| 11 |
A chariot of fire - In this form the angels appeared. The souls of all the faithful,
are carried by an invisible guard of angels, into the bosom of Abraham. But Elijah being
to carry his body with him, this heavenly guard appeared visibly: Not in an human shape,
tho' so they might have borne him in their arms, but in the form of a chariot and horses,
that he may ride in state, may ride in triumph, like a prince, like a conqueror. See the
readiness of the angels to do the will of God, even in the meanest services for the heirs
of salvation! Thus he who had burned with holy zeal for God and his honour, was now
conveyed in fire into his immediate presence. |
| 12 |
My father - So he calls him for his fatherly affection to him, and for his fatherly
authority which he had over him, in which respect the scholars of the prophets are called
their sons. He saw his own condition like that of a fatherless child, and laments it
accordingly. The chariot, &c. - Who by thy example, and counsels, and prayers, and
power with God, didst more for the defence and preservation of Israel than all their
chariots and horses. The expression alludes to the form of chariots and horses which he
had seen. |
| 13 |
Which fell - God so ordering it for Elisha's comfort, and the strengthening of his
faith, as a pledge, that together with Elijah's mantle, his Spirit should rest upon him.
And Elijah himself was gone to a place, where he needed not the mantle, either to adorn
him, or to shelter him from weather, or to wrap his face in. |
| 14 |
The Lord - Who at Elijah's request divided these waters, and is as able to do it
again. |
| 15 |
Bowed themselves - They had been trained up in the schools: Elisha was taken from the
plough. Yet, when they perceive, that God is with him, and that this is the man whom he
delights to honour, they readily submit to him as their head and father, as the people to
Joshua when Moses was dead. "Those that appear to have God's Spirit and presence with
them, ought to have our esteem and best affections, notwithstanding the meanness of their
extraction and education." |
| 16 |
Strong men - Able to take such a journey. Lest, &c. - They thought, either that
God had not finally taken him away from them, but only for a time; or that God had only
taken away his soul, and that his body was cast down into some place, which they desired
to seek, that they might give it an honourable burial. |
| 17 |
Was ashamed - That is, to deny them any longer, lest they should think his denial
proceeded from a neglect of his master, or a contempt of them. |
| 19 |
Barren - Either it was so originally, at least, as to that part of the city where the
college of the prophets was: or, it became so from the curse of God inflicted upon it,
when Hiel rebuilt it. However, upon the prophet's care, it grew exceeding fruitful, and
therefore is commended for its fertility in later writers. |
| 20 |
A new cruse - That there might be no legal pollution in it which might offend God, and
hinder his miraculous operation. Put salt - A most improper remedy; for salt naturally
makes waters brackish, and lands barren. Hereby therefore he would shew, that this was
effected solely by the Divine power, which could work either without means, or against
them. |
| 21 |
Death - Hurt, or danger, to man or beast, by drinking of it. |
| 23 |
To Beth - el - To the other school of prophets, to inform them of Elijah's
translation, and his succession to the same office; and to direct, and comfort, and
stablish them. Children - Or, young men: as this Hebrew word often signifies. It is more
than probable they were old enough to discern between good and evil. The city - Beth - el
was the mother - city of idolatry, where the prophets planted themselves, that they might
bear witness against it, and dissuade the people from it; though, it seems, they had but
small success there. Mocked him - With great petulancy and vehemency, as the word
signifies; deriding both his person and ministry, and that from a prophane contempt of the
true religion, and a passionate love to that idolatry which they knew he opposed. Go up -
Go up into heaven, whither thou pretendest Elijah is gone. Why didst not thou accompany
thy friend and master to heaven? Bald - head - So they mock his natural infirmity, which
is a great sin. The repetition shews their heartiness and earnestness, that it was no
sudden slip of their tongue, but a scoff proceeding from a rooted impiety and hatred of
God and his prophets. And very probably it was their usual practice, to jeer the prophets
as they went along the streets, that they might expose them to contempt, and if possible
drive them out of their town. Had the abuse done to Elisha been the first offence of the
kind, they might not have been so severely punished. But mocking the messengers of the
Lord, was one of the crying sins of Israel. |
| 24 |
Cursed them - Nor was this punishment too great for the offence, if it be considered,
that their mocking proceeded from a great malignity of mind against God; that they mocked
not only a man, and an ancient man, whose very age commanded reverence; and a prophet; but
even God himself, and that glorious work of God, the assumption of Elijah into heaven;
that they might be guilty of many other heinous crimes, which God and the prophet knew;
and were guilty of idolatry, which by God's law deserved death; that the idolatrous
parents were punished in their children; and that, if any of these children were more
innocent, God might have mercy upon their souls, and then this death was not a misery, but
a real blessing to them, that they were taken away from that education which was most
likely to expose them not only to temporal, but eternal destruction. In the name - Not
from any revengeful passion, but by the motion of God's Spirit, and by God's command and
commission. God did this, partly, for the terror and caution of all other idolaters and
prophane persons who abounded in that place; partly, to vindicate the honour, and maintain
the authority of his prophets; and particularly, of Elisha, now especially, in the
beginning of his sacred ministry. Children - This Hebrew word signifies not only young
children, but also those who are grown up to maturity, as Gen 32:22, 34:4,
37:30, Ruth 1:5. |
Chapter III
The character of Jehoram, ver. 1 - 3. He and his allies invade Moab, ver. 4 - 8.
Their distress and relief, ver. 9 - 20. Their success, ver. 21 - 25. The king of Moab
sacrifices his son, and they retire, ver. 26, 27.
| 3 |
The sins - The worship of the calves: which all the kings of Israel kept up as a wall
of partition between their subjects and those of Judah. So that altho' he had a little
religion, yet he had not enough to over - rule this policy. |
| 4 |
A sheep - master - A man of great wealth (which in those times and places consisted
much in cattle) which enabled and emboldened him to rebel against his sovereign. |
| 7 |
He said - He joins with him in this war; because the war was just in itself, and
convenient for Jehoshaphat, both in the general, that revolters should be chastised: lest
the examples should pass into his dominions, and the Edomites be encouraged to revolt from
him, as they did from his son; and in particular, that the Moabites should be humbled, who
had invaded his land before this time, 2Chron 20:1, and might do so again if
they were not brought low; for which a fair opportunity now offered. |
| 9 |
King of Edom - That is, the vice - roy under Jehosaphat, 1Kings 22:47,
here called king: because that word is sometimes used for any prince or chief ruler. Seven
days - Because they made a great army, which could move but slowly; and they fetched a
greater compass than was usual, for some advantage which they expected by it. No water - A
frequent want in those parts; and now, it seems, increased by the extraordinary heat and
dryness of the season. |
| 11 |
Is there not, &c. - This he should have asked before, when they first undertook
the expedition, as he did in a like case, 1Kings 22:5, and for that neglect
he now suffers; but better late than never: his affliction brings him to the remembrance
of his former sin, and present duty. Poured water - Who was his servant; this being one
office of a servant: and this office was the more necessary among the Israelites, because
of the frequent washings which their law required. Probably it was by a special direction
from God, that Elisha followed them, unasked, unobserved. Thus does God prevent us with
the blessings of his goodness; and provide for those who provide not for themselves. |
| 12 |
The word, &c. - He is a true prophet. Which Jehoshaphat might easily understand,
because being a good man, many would be ready to inform him of. Went - To his tent; which
was either in the camp, or not far from it: they did not send for him, but went to him,
that by giving him this honour, they might engage him to give them his utmost assistance. |
| 13 |
What have I, &c. - I desire to have no discourse with thee. Get thee - To the
calves, which thou after thy father's example dost worship; and to the Baals which thy
mother yet worshippeth by thy permission; let these idols whom thou worshippest in thy
prosperity, now help thee in thy distress. |
| 14 |
Jehoshaphat - Whom I reverence and love for his piety. It is good being with those who
have God's favour, and the love of his people. Wicked men often fare the better, for the
friendship and society of good men. |
| 15 |
Minstrel - One that can sing and play upon a musical instrument. This he requires,
that his mind which had been disturbed at the sight of wicked Jehoram, might be composed,
and that he might be excited to more fervent prayer whereby he was prepared to receive the
prophetic inspiration. Those that desire communion with God must keep their spirits quiet
and serene. All hurry of spirit, and all turbulent passions, make us unfit for divine
visitations. The hand, &c. - The spirit of prophecy, so called, to note that it was no
natural nor acquired virtue inherent in him; but a singular gift of God, given to whom and
when he pleased. |
| 19 |
Ye shall smite - And if this command seem severe, it must be considered, that the
Moabites were a very wicked people, perfidious, cruel, implacable enemies to God's people
upon all occasions, and now in a state of rebellion. |
| 20 |
The meal - offering - That is, the morning sacrifice: which doubtless was attended
with the solemn prayers of God's people. At this time Elisha joined his prayers with the
prayers of God's people, especially those at Jerusalem. And this time God chose to answer
their prayers, and to work this miracle, that thereby he might determine the controversy
between the Israelites and the Jews, about the place and manner of worship, and give a
publick testimony from heaven for the Jews, and against the Israelites. God that commands
all the waters both above and beneath the firmament, sent them abundance of water on a
sudden. |
| 21 |
The border - Of their country, to defend the passage. |
| 25 |
Kir - haraseth - This was the royal city of the Moabites, into which the remnant of
the Moabites were gathered, where also their king was with them. The stones - The walls
and buildings of this city only were left; their whole country being destroyed. The
slingers - Such as slung great stones against the walls to break them down, according to
the manner of those times. Made breaches in the walls, by which they might enter the city,
and take it. |
| 26 |
To break thro' - That he might make an escape: which he chose to do on the king of
Edom's quarter; because he thought his was the weakest side. |
| 27 |
His son - Or rather, his own son: whom he sacrificed; partly, to obtain the favour of
his god, according to the manner of the Phoenicians and other people in publick
calamities; and partly, to oblige the Israelites to quit the siege out of compassion; or,
as despairing to conquer (at least without greater loss of men than it was worth) him who
was resolved to defend the city to the utmost extremity. On the wall - That the besiegers
might see it, and be moved by it. There was, &c. - Or, great trouble or repentance
upon Israel, the Israelitish king and people (who was the first cause of the war, and had
brought the rest into confederacy with him) were greatly grieved for this barbarous
action, and resolved to prosecute the war no farther. |
Chapter IV
Elisha multiplies the widow's oil, ver. 1 - 7. Obtains a son for the Shunamite,
ver. 8 - 17. Raises him again to life, ver. 18 - 37. Heals the deadly pottage, ver. 38 -
41. Feeds an hundred men with twenty small loaves, ver. 42 - 44.
| 1 |
Prophets - Who, though they were wholly devoted to sacred employment, were not
excluded from marriage, any more than the priests and Levites. Fear the Lord - His poverty
therefore was not procured by his idleness, or prodigality; but by his piety, because he
would not comply with the king's way of worship, and therefore lost all worldly
advantages. Bondmen - Either, to use them as his slaves, or to sell them to others,
according to the law. |
| 2 |
What shall I - How shall I relieve thee, who am myself poor? |
| 7 |
Unto her son - To one of them: for she had two, ver.1. The oil stayed -
To teach us, that we should not waste any of his good creatures; and that God would not
work miracles unnecessarily. We are never straiten'd in God, and in his power and bounty,
and the riches of his grace. All our straitness is in ourselves. It is our faith that
fails, not his promise. Were there more vessels, there is enough in God to fill them,
enough for all, enough for each. |
| 8 |
Great - For estate, or birth and quality. |
| 9 |
This is - A prophet, and that of eminent holiness: by our kindness to whom, we shall
procure a blessing to ourselves. |
| 10 |
On the wall - That he may be free from the noise of family business, and enjoy that
privacy, which, I perceive, he desireth for his prayers and meditations. A bed, &c. -
He will not be troublesome or chargeable to us: he cares not for rich furniture or costly
entertainment, and is content with bare necessaries. |
| 12 |
She stood - The relation seems to be a little perplexed, but may be thus conceived. It
is in this verse recorded in the general, that the prophet sent Gehazi to call her, and
that she came to him upon that call: then follows a particular description of the whole
business, with all the circumstances, first, of the message with which Gehazi was sent
when he went to call her, and of her answer to that message, ver.13, and of
Gehazi's conjecture thereupon, ver.14, and then of her coming to the prophet
at his call: which is there repeated to make way for the following passages. |
| 13 |
I dwell - I live among my kindred and friends; nor have I any cause to seek relief
from higher powers. |
| 14 |
He said - Hast thou observed any thing which she wants or desires? For the prophet
kept himself much in his chamber, whilst Gehazi went more freely about the house, as his
occasions led him. |
| 16 |
Do not lie - Do not delude me with vain hopes. She could not believe it for joy. |
| 17 |
Time of life - See note on Gen 18:10. |
| 21 |
Bed of the man of God - Being apt to believe, he that so soon took away what he had
given, would restore what he had taken away. By this faith women received their dead
raised to life. In this faith she makes no preparation for the burial of her child, but
for his resurrection. |
| 23 |
New moon, &c. - Which were the usual times in which they resorted to the prophets
for instruction. It shall be well - My going will not be troublesome to him, nor
prejudicial to thee or me. |
| 26 |
It is - So it was in some respects, because it was the will of a wise and good God,
and therefore best for her. When God calls away our dearest relations by death, it becomes
us to say, it is well both with us and them. It is well, for all is well that God doth:
all is well with them that are gone, if they are gone to heaven. And all is well with us
that stay behind, if by the affliction we are furthered in our way thither. |
| 27 |
The feet - She fell at his feet and touched them, as a most humble and earnest
supplicant. Withal, she intimated, what she durst not presume to express in words, that
she desired him to go along with her. Let her alone - Disturb her not, for this gesture is
a sign of some extraordinary grief. Hid it - Whereby he signifies, that what he knew or
did, was not by any virtue inherent in himself, but from God, who revealed to him only
what and when he pleased. |
| 28 |
She said - This child was not given to me upon my immoderate desire, for which I might
have justly been thus chastised, but was freely promised by thee in God's name, and from
his special favour. Deceive me - With vain hopes of a comfort that I should never have.
And I had been much happier if I had never had it, than to lose it so quickly. |
| 29 |
Gird up - Tie up thy long garments about thy loins for expedition. If thou meet,
&c. - Make no delay nor stop by the way, neither by words nor actions. |
| 30 |
Will not leave thee - Until thou goest home with me. For she had no great confidence
in Gehazi, nor was her faith so strong as to think that the prophet could work so great a
miracle at this distance. |
| 31 |
Neither voice - Neither speech, nor sense, nor any sign of life, in the child. This
disappointment might proceed from hence, that Elisha having changed his mind, and yielded
to her importunity to go with her, did alter his course, and not join his fervent prayers
with Gehazi's action. Not awaked - Not revived. |
| 33 |
Shut the door - Upon himself and the dead child, that he might pray to God without
distraction, and might more freely use those means which he thought fit. |
| 34 |
And put - One part upon another successively; for the disproportion of the bodies
would not permit it to be done together. Grew warm - Not by any external heat, which could
not be transmitted to the child's body by such slight touches of the prophet's body; but
from a principle of life, which was already infused into the child, and by degrees
enlivened all the parts of his body. |
| 35 |
He walked - He changeth his postures for his own necessary refreshment, and walked to
and fro, exercising his mind in prayer to God. And went - Repeating his former actions, to
teach us not to be discouraged in our prayers, if we be not speedily answered. Opened his
eyes - So the work begun in the former verse is here perfected. Although miracles were for
the most part done in an instant, yet sometimes they were done by degrees. |
| 36 |
Unto him - To the door. |
| 40 |
Death - That is, some deadly thing. |
| 41 |
Into the pot - Together with the pottage which they had taken out of it. |
| 42 |
First fruits - Which were the priests due, Numb 18:12, but these, and
probably the rest of the priests dues, were usually brought by the pious Israelites,
according to their ability and opportunity, to the Lord's prophets, because they were not
permitted to carry them to Jerusalem. |
Chapter V
Naaman hears of Elisha, ver. 1 - 4. The king of Syria sends him to the king of
Israel, ver. 5 - 7. He goes to Elisha and is healed, ver. 8 - 14. His grateful
acknowledgment to Elisha, ver. 15 - 19. Gehazi follows him, and receives gifts from him,
ver. 20 - 24. The leprosy of Naaman entailed on Gehazi's family, ver. 25 - 27.
| 5 |
Go to, &c. - It was very natural for a king to suppose, that the king of Israel
could do more than any of his subjects. |
| 10 |
Elisha sent - Which he did, partly, to exercise Naaman's faith and obedience: partly,
for the honour of his religion, that it might appear he sought not his own glory and
profit, but only God's honour, and the good of men. |
| 11 |
Was wroth - Supposing himself despised by the prophet. |
| 12 |
Are not, &c. - Is there not as great a virtue in them to this purpose? But he
should have considered, that the cure was not to be wrought by the water, but by the power
of God. |
| 13 |
My father - Or, our father. So they call him, to shew their reverence and affection to
him. |
| 16 |
He refused - Not that he thought it unlawful to receive presents, which he did receive
from others, but because of the special circumstances of the case; this being much for the
honour of God that the Syrians should see the generous piety, and kindness of his
ministers and servants, and how much they despised all that worldly wealth and glory,
which the prophets of the Gentiles so greedily sought after. |
| 17 |
Two mules burden of earth - So he seems to farm the money which he brought with him,
to express how little value he now set upon it. Ten talents (above three thousand five
hundred pounds) in silver, with six thousand pieces of gold, (beside ten changes of
raiment) were a burden for several mules. Shall I not give this to thy servant, Gehazi, if
thou thyself will accept of nothing? This seems a more probable interpretation than the
common one, that he wanted to build an altar therewith. For what altar could be built of
the earth which two mules could carry into Syria? Unless they were as large and as strong
as Elephants. |
| 18 |
Rimmon - A Syrian idol, called here by the LXX, Remman, and Acts 7:43,
Remphan. My hand - Or, arm, upon which, the king leaned, either for state, or for support.
|
| 20 |
Gehazi - One would expect Elisha's servant should have been a saint: but we find him
far otherwise. The best men, the best ministers, have often had those about them, that
were their grief and shame. This Syrian - A stranger, and one of that nation who are the
implacable enemies of God's people. As the Lord - He swears, that he might have some
pretence for the action to which he had bound himself by his oath; not considering, that
to swear to do any wicked action, is so far from excusing it, that it makes it much worse.
|
| 23 |
Urged him - Who at first refused it upon a pretence of modesty. |
| 26 |
Olive yards, &c. - Which Gehazi intended to purchase with this money: and
therefore the prophet names them, to inform him, that he exactly knew, not only his
outward actions, but even his most secret intentions. What a folly is it, to presume upon
sin in hopes of secrecy? When thou goest aside into any bye - path, doth not thy own
conscience go with thee? Nay, doth not the eye of God go with thee? What then avails the
absence of human witnesses? |
| 27 |
For ever - That is, for some generations; as that word is often used and as may be
thought by comparing this with Exod 20:55. (?) White - Which is the worst kind of leprosy,
and noted by physicians to be incurable. Those who get money by any way displeasing to
God, make a dear purchase. What was Gehazi profited by his two talents, when he lost his
health, if not his soul, forever? |
Chapter VI
Elisha causes iron to swim, ver. 1 - 7. Discloses to the king of Israel the secret
counsels of the king of Syria, ver. 8 - 12. Saves himself out of the hands of those who
were sent to apprehend him, ver. 13 - 23. Samaria is besieged by the Syrians, and reduced
to extremity, ver. 24 - 33.
| 2 |
Jordan - To the woods near Jordan. A beam - A piece of timber for the building. Hence
it may be gathered, that although the sons of the prophets principally devoted themselves
to religious exercises, yet they sometimes employed themselves about manual arts. |
| 10 |
Sent - Soldiers to secure the place and passage designed. |
| 16 |
They - Angels, unspeakably more numerous, God, infinitely more powerful. |
| 17 |
He saw, &c. - Fire is both dreadful and devouring: that power which was engaged
for Elisha, could both terrify and consume the assailants. Elijah gave a specimen of
Divine justice, when he called for flames of fire on the heads of his persecutors to
consume them. Elisha gives a specimen of Divine mercy, in heaping coals of fire on the
heads of his persecutors to melt them. |
| 22 |
Wouldest thou smite - It is against the laws of humanity, to kill captives, though
thou thyself hast taken them with thy own sword and bow; which might seem to give thee
some colour to destroy them; but much more unworthy will it be in cold blood to kill
these, whom not thy arms, but God's providence hath put into thy hands. Set bread - Give
them meat and drink, which may refresh and strengthen them for their journey. This was an
action of singular piety and charity, in doing good to their enemies, which was much to
the honour of the true religion; and of no less prudence, that hereby the hearts of the
Syrians might be mollified towards the Israelites. |
| 23 |
No more - For some considerable time. |
| 24 |
Ben - hadad - He whom Ahab wickedly spared, now comes to requite his kindness, and to
fulfil that Divine prediction. Ben - hadad was a name very frequent among the kings of
Syria, if not common to them all. |
| 25 |
Famine in Samaria - Probably the siege was so sudden, that they had no time to lay in
provisions. Pieces - Supposed to be shekels; and the common shekel being valued at fifteen
pence of English money, this amounts to five pounds. A vast price, especially for that
which had on it so little meat, and that unwholesome and unclean. A kab - A measure
containing twenty - four eggs. Dung - This Hebrew word is of a doubtful signification, and
no where else used, probably it means a sort of pease, which in the Arabick language (near
a - kin to the Hebrew) is called doves dung: for this was a food much in use amongst the
poorer Israelites, and was a very coarse food, and therefore fit to be joined with the
asses head: and a kab was the usual measure of all sorts of grains and fruits of that
sort. |
| 27 |
Whence shall I help thee - Dost thou ask of me corn or wine, which I want for myself?
If God does not, I cannot help thee. Creatures are helpless things without God. Every
creature is all that, and only that which God makes it to be. |
| 29 |
We boiled - A dreadful judgment threatened to them in case of their apostacy, Deut
28:56,57, in which they were now deeply plunged. |
| 31 |
God do so, &c. - Because he had encouraged them to withstand the Syrians, by
promising them help from God. |
| 32 |
He said - Being admonished by God of his danger. This son - The genuine son of that
wicked Ahab the murderer of the Lord's prophets. This expression may seem very harsh and
unfit; nor is it to be drawn into imitation by others: but it must be considered, that he
was an extraordinary prophet, intrusted with a power in some sort superior to that of
Joram, and had authority to control and rebuke him in the name of the king of kings. Hold
him - That he may not break in upon me, and take away my life, before the king comes. |
| 33 |
He said - Or, the king, who, though not here named, may be presumed to be present,
both by the prophet's prediction of his speedy coming, and by the presence of the lord, on
whose hand the king leaned, chap.7:2. This evil - This dreadful famine, which
is now so extreme, that women are forced to eat their own children. The Lord - Hath
inflicted it, and (for ought I see) he will not remove it. All penal evil is of the Lord,
as the first cause and sovereign judge. And this we ought to apply to particular cases: if
all evil, then this evil which we are groaning under. Whoever are the instruments, God is
the principal agent. What should I, &c. - Thou bidst me wait upon God for help: but I
perceive I may wait long enough before deliverance comes: I am weary with waiting, I can
wait no longer. |
Chapter VII
Elisha foretells plenty, and the death of the unbelieving lord, ver. 1, 2. Four
lepers discover that the Syrians are fled, and bring the news into the city, ver. 3 - 11.
The king sends messengers in order to be assured of the truth, ver. 12 - 15. Sudden plenty
and the death of the unbelieving lord, ver. 16 - 20.
| 1 |
Measure - Heb. Seah, a measure containing six cabs, or about a peck and pottle of our
measure. |
| 2 |
Windows - Through which he could rain down corn, as once he did Manna. |
| 6 |
Hittites - Under which name (as elsewhere under the name of the Amorites) he seems to
understand all the people of Canaan. For though the greatest number of that people were
destroyed, yet very many of them were spared, and many of them upon Joshua's coming, fled
away, some to remote parts, others to the lands bordering upon Canaan, where they seated
themselves, and grew numerous and powerful. Kings - Either the king of Egypt, the plural
number being put for the singular, or, the princes and governors of the several provinces
in Egypt. |
| 7 |
Fled - None of them had so much sense as to send scouts to discover the supposed
enemy, much less, courage enough to face them. God can when he pleases, dispirit the
boldest, and make the stoutest heart to tremble. They that will not fear God, he can make
them fear at the shaking of a leaf. Perhaps Gehazi was one of these lepers, which might
occasion his being taken notice of by the king, chap.8:4. |
| 13 |
Behold, &c. - The words may be rendered, Behold, they are of a truth (the Hebrew
prefix, Caph, being not here a note of similitude, but an affirmation of the truth and
certainty of the things, as it is taken Numb 11:1 Deut 9:10,) all the
multitude of the horses of Israel that are left in it: behold, I say, they are even all
the multitude of the horses of the Israelites, which (which multitude) are consumed,
reduced to this small number, all consumed except these five. And this was indeed worthy
of a double behold, to shew what mischief the famine had done both upon men and beasts,
and to what a low ebb the king of Israel was come, that all his troops of horses, to which
he had trusted, were shrunk to so small a number. |
| 20 |
And so it fell out, &c. - See how heinously God resents our distrust of his power,
providence and promise! Whenever God promises the end, he knows where to provide the
means. |
Chapter VIII
Elisha's advice to the Shunamite, ver. 1, 2. The king restores her land, ver. 3 -
6. Elisha's prophecy to Hazael, and the death of Ben - hadad, ver. 7 - 15. The reign of
Jehoram, ver. 16 - 24. Succeeded by Ahaziah, ver. 25 - 29.
| 1 |
Sojourn - In any convenient place out of the land of Israel. The Lord, &c. - Hath
appointed to bring a famine. This expression intimates, that all afflictions are sent by
God, and come at his call or command. Seven years - A double time to the former famine
under Elijah, which is but just, because they were still incorrigible under all the
judgments of God, and the powerful ministry of Elisha. |
| 3 |
Her house - Which having been forsaken by her, were possessed by her kindred. |
| 4 |
Gehazi the servant - Formerly his servant. The law did not forbid conversing with
lepers, but only dwelling with them. |
| 8 |
Enquire of the Lord, &c - In his health he bowed down in the house of Rimmon; but
now he tends to enquire of the God of Israel. Among other instances of the change of mens
minds by affliction or sickness, this is one; that it often gives them other thoughts of
God's ministers, and teacheth them to value those whom they before hated and despised. |
| 9 |
Thy son - He who before persecuted him as an enemy, now in his extremity honours him
like a father. |
| 10 |
Howbeit - Here is no contradiction: for the first words contain an answer to
Benhadad's question, shall I recover? To which the answer is, thou mayest, notwithstanding
thy disease, which is not mortal. The latter words contain the prophet's addition to that
answer, which is, that he should die, not by the power of his disease, but by some other
cause. |
| 11 |
He settled - The prophet fixed his eyes upon Hazael. Until - 'Till Hazael was ashamed,
as apprehending the prophet discerned something of an evil and shameful nature in him. |
| 13 |
A dog - So fierce, barbarous, and inhuman. King - And when thou shalt have power in
thy hand, thou wilt discover that bloody disposition, and that hatred against God's
people, which now lies hid from others, and possibly from thyself. |
| 15 |
Spread it - So closely, that he choaked him therewith. |
| 16 |
Jehoram - Jehoram was first made king or vice - roy, by his father divers years before
this time, at his expedition to Ramoth - Gilead, which dominion of his, ended at his
father's return. But now Jehoshaphat, being not far from his death, and having divers sons
and fearing some competition among them, makes Jehoram king the second time, as David did
Solomon upon the like occasion. |
| 18 |
He walked - After his father's death. The daughter - Athaliah. This unequal marriage,
though Jehoshaphat possibly designed it as a means of uniting the two kingdoms under one
head, is here and elsewhere noted, as the cause both of the great wickedness of his
posterity, and of those sore calamities which befel them. No good could be reasonably
expected from such an union. Those that are ill matched are already half - ruined. |
| 19 |
Alway - Until the coming of the Messiah: for so long, and not longer, this succession
might seem necessary for the making good of God's promise and covenant made with David.
But when the Messiah, was once come, there was no more need of any succession, and the
scepter might and did without any inconvenience depart from Judah, and from all the
succeeding branches of David's family, because the Messiah was to hold the kingdom forever
in his own person, though not in so gross a way as the carnal Jews imagined. A light - A
son and successor. |
| 29 |
Ramah - The same place with Ramoth, or Ramoth - Gilead. |
Chapter IX
A prophet commissions Jehu to take upon him the government, and destroy the house
of Ahab, ver. 1 - 10. Jehu communicates this to his captains, ver. 11 - 15. Marches to
Jezreel, ver. 16 - 20. Kills Joram, ver. 21 - 26. Ahaziah, ver. 27 - 29. And Jezebel, ver.
30 - 37.
| 1 |
Ramoth - The kings of Israel and Judah were both absent, and Jehu, as it seems, was
left in chief command. |
| 7 |
I may avenge,&c. - That they were idolaters was bad enough: yet that is not
mentioned here: the controversy God has with them, is for being persecutors. Nothing fills
the measure of the iniquity of any prince so as this doth, nor brings a surer or sorer
ruin. |
| 11 |
Mad fellow - They perceived him to be a prophet by his habit, and gestures, and manner
of speech. And these prophane soldiers esteemed the prophets mad - men. Those that have no
religion, commonly speak of those that are religious with disdain, and look upon them as
crack - brained. They said of our Lord, He is beside himself; of St. Paul, that much
learning had made him mad. The highest wisdom is thus represented as folly, and they that
best understand themselves, as men beside themselves. |
| 13 |
They hasted - God putting it into their hearts thus readily to own him. Under him -
Under Jehu. A ceremony used in the eastern parts towards superiors, in token of reverence
to his person, that they would not have his feet to touch the ground, and that they put
themselves and their concerns under his feet, and into his disposal. The stairs - In some
high and eminent place, whence he might be seen and owned by all the soldiers, who were
called together upon this great occasion. |
| 21 |
Portion of Naboth - The very sight of that ground was enough to make Jehu triumph and
Joram tremble. The circumstances of events are sometimes so ordered by Divine providence,
as to make the punishment answer the sin, as face answers face in a glass. |
| 22 |
Whoredoms, &c. - This may be understood, either literally; spiritual whoredom,
which is idolatry, being often punished with corporal: and witchcraft was often practised
by idolaters: or spiritually, of her idolatry, which is often called whoredom, because it
is a departing from God, to whom we are tied by many obligations; and witchcraft, because
it doth so powerfully bewitch men's minds; and because it is a manifest entering into
covenant with the devil. He mentions not Joram's, but his mother's sins; because they were
more notorious and infamous: and because they were the principal cause why God inflicted,
and he was come to execute these judgments. The way of sin can never be the way of peace. |
| 24 |
The arrow - It was one of God's arrows, which he ordained against the persecutor. |
| 27 |
He died - The history is briefly and imperfectly described here, and the defects
supplied in (the book of Chronicles, is great part written for that end, to supply things
omitted in the book of Kings) out of both it may be thus compleated: he fled first to
Megiddo, and thence to Samaria, where he was caught, and thence brought to Jehu, and by
his sentence was put to death at Megiddo. |
| 31 |
Had Zimri - Remember thy brother traitor Zimri had but a very short enjoyment of the
benefit of his treason. |
| 34 |
And said - It seems he had forgot the charge given him above, ver.10. A
king's daughter - He doth not say, because she was a king's wife, lest he should seem to
shew any respect to that wicked house of Ahab, which God had devoted to utter destruction.
|
Chapter X
Jehu cuts off all Ahab's sons, ver. 1 - 10. And kindred, ver. 11 - 14. Takes
Jehonadab with him, ver. 11 - 17. Slays the worshippers of Baal, ver. 18 - 25. Abolishes
his worship, ver. 26 - 28. Yet retains the worship of the Calves, ver. 29 - 31. Which God
punishes by Hazael, ver. 32 - 33. Jehu's death, ver. 34 - 37
| 5 |
The house - The chief governor of the kings palace. City - The chief magistrate or
military governor. |
| 7 |
Sent them - Jehu justly required this, because the sovereign lord of all mens lives
commanded it, but the Samaritans wickedly obeyed it, without any knowledge of, or regard
to God's command. |
| 11 |
Left none - In that place and kingdom; for he did leave some of the royal seed of
Judah. |
| 15 |
Rechab - A Kenite, 1Chron 2:55, and a man of singular prudence and piety.
Coming - To congratulate with him, for the destruction of that wicked family; and to
encourage him to proceed in fulfilling the will of God. Him - Jehu saluted Jehonadab. Is,
&c. - Dost thou heartily approve of me, and my present proceedings. |
| 18 |
Jehu said - The words being manifestly false, and spoken with a design to deceive,
cannot be excused, this being an unmovable principle, That we must not do the least evil,
that the greatest good may come. |
| 25 |
City - To some buildings belonging to this house of Baal, which may be here called the
city; because they were very numerous and capacious. For as there were divers chambers and
rooms built without the temple, belonging to it, for the use of the priests, and Levites.
So it may probably be conceived, That this famous temple of Baal had many such buildings;
in some of which, the priests of Baal, or of the groves, (whereof there were great numbers
belonging to the king's court, 1Kings 18:19,) peradventure might dwell; and
others of them might be for divers uses belonging to the house, and service of Baal. |
| 27 |
Draught - house - A sink or common shore. |
| 29 |
Jehu departed not - So that it is plain, his religion was but superficial: otherwise
it would not have given way to his policy. |
| 30 |
Done well - In part, and so far as is here expressed. |
| 31 |
Took no heed - Sin, clearly shewed that his heart was not right with God. |
Chapter XI
Athaliah usurps the government and destroys all the seed royal; only Joash escapes,
ver. 1 - 3. He is made king, ver. 4 - 12. Athaliah is slain, ver. 13 - 16. Joash reigns
well, ver. 17 - 21.
| 1 |
She destroyed - This was the fruit of Jehoshaphat's marrying his son to a daughter of
that idolatrous house of Ahab. And this dreadful judgment God permitted upon him and his,
to shew how much he abhors all such affinities. |
| 2 |
They hid - Jehosheba and her husband Jehoiada. Bed - chamber - Which was in the house
of the Lord. So that it was one of those chambers adjoining to the temple, that were for
the uses of the priests and Levites only: which made it more proper for this purpose. Now
was the promise made to David bound up in one life. And yet it did not fail. Thus to the
Son of David will God, according to his promise, secure a spiritual seed: which tho'
sometimes reduced to a small number, brought very low, and seemingly lost, yet will be
preserved to the end of time. It was a special providence that Joram tho' a king, a wicked
king, married his daughter to Jehoiada, a priest, an holy priest. This some might think a
disparagement to the royal family; but it saved the royal family from ruin. For Jehoiada's
interest in the temple, gave her an opportunity to preserve the child: and her interest in
the royal family, gave him an opportunity of setting him on the throne. See what blessings
they lay up in store for their families who marry their children to those that are wise
and good. |
| 4 |
The house - Into the courts of that house, for into the house none but the priests or
Levites might enter. |
| 5 |
Of you - Levites, who were distributed into twenty four courses, to minister in turns,
each course consisting of about a thousand men for a week. Enter in - That come into the
temple to attend your ministry. King's house - Of that part which lead to the king's
palace, which Athaliah now possessed. |
| 6 |
Sur - The chief gate of the temple. The guard - Either,
- the king's guard. Or,
- the guard of the temple; this gate was in the south - side.
So, &c. - So you shall guard all the gates or entrances into the temple that
neither Athaliah nor any of her soldiers may break in. |
| 7 |
That go, &c. - Who having finished their course, should have gone home, but were
detained, 2Chron 23:8. Shall keep - While the rest guard the entrances into
the temple; these shall have a special care of the king's person. |
| 8 |
Ranges - Or, fences, the wall wherewith the courts of the temple were environed. |
| 12 |
Testimony - The book of the law, which he put into the king's hand, to mind him of his
duty at his entrance upon his kingdom, which was to read and write out that holy book, Deut
17:18, and to govern himself and his kingdom by it: the law of God being frequently
and most properly called a testimony, because it is a witness of God's will, and man's
duty. |
| 15 |
Host - Of these companies of Levites, who are elsewhere called the Lord's host, and
now were the king's host. |
| 17 |
A covenant - A sacred covenant whereby he solemnly engaged both the king, and people,
that they should be the Lord's people; that they should renounce, and root out all
idolatry, and set up and maintain God's true worship. Between the king - This was a civil
covenant, whereby the king engaged himself to rule them justly, and in the fear of God;
and the people obliged themselves to defend and obey him. |
Chapter XII
Jehoash reigns well while Jehoiada lives, ver. 1 - 3. Repairs the temple, ver. 4 -
16. Compounds with Hazael, ver. 17, 18. Dies ingloriously, ver. 19 - 21.
| 3 |
Burnt incense - To the true God. |
| 4 |
And Jehoash said, &c. - Remembering that he owed his preservation and restoration
to the temple, and that he was made by God the guardian of his temple, he now takes care
to repair it. Dedicated things - The money which had been either formerly or lately vowed
or dedicated to the service of God and of his house. That is brought - Or rather, that
shall be brought: for though the people might vow to bring it thither in convenient time,
yet it is not likely they would bring much money thither in the tyrannical and idolatrous
reign of Athaliah. The money - The half shekel, which was paid for every one that was
numbered from twenty years old and upward. Is set at - Heb. the money of souls, or persons
according to his taxing, the money which every man that had vowed his person to God, paid
according to the rate which the priest put upon him. That cometh - All that shall be
freely offered. |
| 15 |
Faithfully - For they perceived by many experiments that they were faithful. |
| 20 |
And slew Joash - We are told, in the Chronicles, that his murdering the prophet,
Jehoiada's son, was the provocation. In this, how unrighteous so ever they were, yet the
Lord was righteous. And this was not the only time, that he let even kings know, it was at
their peril, if they touched his anointed, or did his prophets any harm. Thus fell Joash,
who began in the spirit, and ended in the flesh. And indeed God usually sets marks of his
displeasure upon apostates, even in this life. |
Chapter XIII
The reign of Jehoahaz, ver. 1 - 9. A general account of the reign of Joash, ver. 10
- 13. Elisha falls sick, encourages Joash and dies, ver. 14 - 19. A dead body is raised by
touching his bones, ver. 20 - 21. Hazael oppresses Israel, and dies, ver. 22 - 24. Joash
beats the Syrians, ver. 25.
| 6 |
The grove - Which Ahab had planted for the worship of Baal, and which should have been
destroyed, Deut 7:5. |
| 7 |
He - The king of Syria. People - Of his army, or men of war. |
| 8 |
His might - For though his success was not good, he shewed much personal valour. Which
is noted to intimate, that the Israelites were not conquered, because of the cowardice of
their king, but merely from the righteous judgment of God, who was now resolved to reckon
with them for their apostacy. |
| 14 |
Fallen sick, &c. - He lived long: for it was sixty years since he was first called
to be a prophet. It was a great mercy to Israel and especially to the sons of the
prophets, that he was continued so long, a burning and a shining light. Elijah finished
his testimony, in a fourth part of that time. God's prophets have their day set them,
longer or shorter, as infinite wisdom sees fit. But all the latter part of his time, from
the anointing of Jehu, which was forty five years before Joash began his reign, we find no
mention of him, or of any thing he did, 'till we find him here upon his death bed. Yet he
might be useful to the last, tho' not so famous as he had sometimes been. |
| 17 |
Eastward - Toward Syria, which lay north - eastward, from the land of Israel: this
arrow is shot against the Syrians, as a token what God intended to do against them. |
| 18 |
Smite - The former sign portended victory, this was to declare the number of the
victories. |
| 20 |
Moabites invaded - The mentioning this immediately on the death of Elisha intimates,
that the removal of God's faithful prophets, is a presage of judgments approaching. |
| 21 |
He revived - Which miracle God wrought, to do honour to that great prophet, and that
by this seal he might confirm his doctrine, to strengthen the faith of Joash, and of the
Israelites, in this promise of their success against the Syrians; and in the midst of all
their calamities to comfort such Israelites as were Elisha's followers, with the hopes of
eternal life, whereof this was a manifest pledge, and to awaken the rest of that people to
a due care and preparation for it. |
| 23 |
Had compassion - The slowness of God's process against sinners even when they remain
impenitent must be construed to the advantage of his mercy, not the impeachment of his
justice. |
Chapter XIV
The good character of Amaziah, ver. 1 - 4. He avenges his father's death, ver. 5,
6. Overthrows the Edomites, ver. 7. Is defeated by Joash, ver. 8 - 14. The death and
burial of Joash, ver. 15, 16. Amaziah is killed by conspirators, ver. 17 - 20. The
beginning of Azariah's reign, ver. 21, 22. The reign and death of Jeroboam, ver. 23 - 29.
| 4 |
High places - It is hard to get clear of those corruptions, which by long usage have
gained prescription. |
| 6 |
Slew not - Wherein he shewed faith and courage, that he would obey this command of
God, though it was hazardous to himself, such persons being likely to seek revenge for
their father's death. |
| 7 |
Joktheel - Which signifies, the obedience of God, that is, given him by God as a
reward of his obedience to God's message by the prophet, 2Chron 25:8,9. |
| 8 |
Sent - This challenge he sent, from self - confidence, and a desire of advancing his
glory. But he that is fond either of fighting or going to law, will probably be the first
that repents it. |
| 9 |
Saying, &c. - By the thistle, a low and contemptible, yet troublesome shrub, he
understands Amaziah; and by the cedar, himself, whom he intimates to be far stronger than
he, and out of his reach. Trod down - And with no less ease shall my soldiers tread down
thee and thy forces. |
| 10 |
Glory - Content thyself with that glory, and let not thine ambition betray thee to
ruin. |
| 12 |
Tents - Josephus says, when they were to engage, they were struck with such a terror,
that they did not strike a stroke, but every man made the best of his way. |
| 13 |
Ahaziah - Amaziah's pedigree comes in somewhat abruptly, the son of Joash, the son of
Ahaziah: Probably because he now smarted, for the iniquity of his ancestors. |
| 20 |
On horses - Or, with horses, in a chariot. |
| 21 |
Azariah - This Azariah is called Uzziah, chap.15:30, both names
signifying the same thing for substance; that, God's help; and this, God's strength. But
this was not done till twelve years after his father's death: so long the government was
in the hands of protectors. |
| 25 |
The sea - Unto the dead sea, once a goodly plain, Gen 13:10, which was
their southern border. |
| 26 |
Was bitter - Whereby he was moved to pity and help them, though they were an unworthy
people. Nor any left - Both towns and country were utterly laid waste. |
| 27 |
Said not - Not yet; he had not yet declared this, as afterwards he did by the
succeeding prophets. |
| 29 |
Jeroboam - It was in the reign of this Jeroboam, that Hosea began to prophesy, and he
was the first that wrote his prophecies. At the same time Amos prophesied, soon after
Micah, and then Isaiah in the days of Ahaz and Hezekiah. Thus God never left himself
without witness, but in the darkest ages of the church, raised up some to be burning and
shining lights, to their own age, by their preaching and living; and a few by their
writings to reflect light upon us, on whom the ends of the world are come. |
Chapter XV
The reign of Azariah, ver. 1 - 7. Of Zachariah, ver. 8 - 12. Of Shallum, ver. 13 -
15. Of Menahem, ver. 16 - 22. Of Pekahiah, ver. 23 - 26. Of Pekah, ver. 27 - 31. Of
Jotham, ver. 32 - 38.
| 1 |
To reign - Solely and fully to exercise his regal power. |
| 5 |
A leper - The cause whereof see 2Chron 26:16. |
| 8 |
Six months - After the throne had been vacant several years, thro' the dissentions
that were in the kingdom. |
| 13 |
Full moon - That dominion seldom lasts long, which is founded in blood and falsehood. |
| 30 |
Twentieth year - The meaning is, that he began his reign in the twentieth year after
the beginning of Jotham's reign; or, which is the same thing, in the fourth year of Ahaz,
son of Jotham. |
| 33 |
To reign - Alone: for he had reigned before this, as his father's deputy. |
| 35 |
Gate - Not of the temple, but of one of the courts of the temple, probably that which
led to the king's palace. |
Chapter XVI
The idolatry of Ahaz, ver. 1 - 4. He hires the king of Assyria to invade Syria and
Israel, ver. 5 - 9. He erects a new altar in the temple, ver. 10 - 16. Spoils the temple,
ver. 17 - 18. Dies, ver. 19, 20.
| 3 |
Pass - By way of oblation, so as to be consumed for a burnt - offering, which was the
practice of Heathens, and of some Israelites, in imitation of them. |
| 5 |
Could not overcome - Because God of his own mere grace, undertook his protection, and
disappointed the hopes of his enemies. |
| 7 |
Sent messengers, &c. - But was it because there was no God in Israel, that he sent
to the Assyrian for help? The sin itself was its own punishment; for tho' it served his
present turn, yet he made but an ill bargain, seeing he not only impoverished himself, but
enslaved both himself and his people. |
| 12 |
Offered - A sacrifice, and that not to God, but to the Syrian idols, to whom that
altar was appropriated. |
| 13 |
Peace - offerings - For the Heathens; and Ahaz, in imitation of them, offered the same
sorts of offerings to their false gods, which the Israelites did to the true. |
| 14 |
Brazen attar - Of burnt - offerings, made by Solomon, and placed there by God's
appointment. From between, &c. - His new altar was at first set below the brazen
altar, and at a farther distance from the temple. This he took for a disparagement to his
altar; and therefore impiously takes that away, and puts his in its place. And put,
&c. - So he put God's altar out of its place and use! A bolder stroke than the very
worst of kings had hitherto given to religion. |
| 15 |
Great altar - This new altar; which was greater than Solomon's. Sacrifice - Whatsoever
is offered to the true God, either in my name (for possibly he did not yet utterly forsake
God, but worshipped idols with him) or on the behalf of the people, shall be offered on
this new altar. Enquire by - That shall be reserved for my proper use, to enquire by; at
which I may seek God, or enquire of his will, by sacrifices joined with prayer, when I
shall see fit. Having thrust it out from the use for which it was instituted, which was to
sanctify the gifts offered upon it, he pretends to advance it above its institution, which
it is common for superstitious people to do. But to overdo is to underdo. Our wisdom is,
to do just what God has commanded. |
| 18 |
The covert - The form and use whereof is now unknown. It is generally understood of
some building, either that where the priests after their weekly course was ended, abode
until the next course came; which was done upon the sabbath - day: or that in which the
guard of the temple kept their station; or that under which the king used to sit to hear
God's word, and see the sacrifices; which is called, the covert of the sabbath, because
the chief times in which the king used it for those ends, was the weekly sabbath, and
other solemn days of feasting, or fasting (which all come under the name of sabbaths in
the Old Testament) upon which the king used more solemnly, to present himself before the
Lord, than at other times. The entry - By which the king used to go from his palace to the
temple. |
Chapter XVII
The reign of Hoshea, ver. 1, 2. The king of Assyria imprisons him, and carries
Israel captive, ver. 3 - 6. The cause of this captivity, ver. 7 - 23. The strange nations
transplanted into Canaan are plagued with lions, ver. 24 - 26. An Israelitish priest is
sent to them, ver. 27 - 28. The mongrel religion which followed, ver. 29 - 41.
| 1 |
To reign - He usurped the kingdom in Ahaz's fourth year; but either was not owned as
king, by the generality of the people; or was not accepted and established in his kingdom,
'till Ahaz's twelfth year. Nine - After his confirmation and peaceable possession of his
kingdom: for in all, he reigned seventeen, or eighteen years; twelve with Ahaz, who
reigned sixteen years, and six with Hezekiah. |
| 2 |
But not, &c. - For he neither worshipped Baal, as many of his predecessors did;
nor compelled the people to worship the calves; (one of them, that of Dan, being
destroyed, or carried away before, as the Hebrew writers affirm;) nor, as some add,
hindered those by force, who were minded to go to Jerusalem to worship. And yet, the
measure of the Israelites sins, being now full, vengeance comes upon them without remedy. |
| 3 |
Shalmaneser - The son, or successor of Tiglath - pileser. The ancient Hebrew writers
made him the same with Sennacherib, who eight years after this time, invaded the kingdom
of Judah; it being very frequent in the Eastern parts, for one man to be called by several
names. Josephus affirms, that he met with his name in the annals of the Tyrians, which
were extant in his days. He came against him, either because he denied the tribute which
he had promised to pay; or that he might make him tributary. |
| 6 |
Carried Israel away, &c. - There, we have reason to think, after some time, they
were so mingled with the nations, that they were lost, and the name of Israel was no more
in remembrance. They that forgot God, were themselves forgotten, and they that studied to
be like the nations, were buried among them. Thus ended Israel as a nation. When we read
their entry into Canaan, under Hoshea the son of Nun, who would have thought, that such
would be their exit, under Hoshea, the son of Elah? Yet we find St. James writing to the
twelve tribes scattered abroad. So that tho' we never read of the return of those that
were carried captive, nor have any ground to believe, that they still remain a distinct
body in some remote corner of the world, yet a remnant of them did escape, and will remain
'till all Israel shall be saved. |
| 9 |
Did secretly - This belongs, either,
- To their gross idolatries, and other abominable practices, which they were ashamed to
own before others; or,
- to the worship of calves: and so the words are otherwise rendered; they covered things
that were not right towards the Lord: they covered their idolatrous worship of the calves,
with fair pretences of necessity, the two kingdoms being now divided, and at enmity; and
of their honest intention of serving the true God, and retaining the substance of the
Jewish religion.
City - In all parts and places, both in cities, and in the country; yea, in the most
uninhabited parts, where few or none dwell, beside the watchmen, who are left there in
towers, to preserve the cattle and fruits of the earth, or to give notice of the approach
of enemies. |
| 13 |
Seers - To whom he declared his mind, by revelations and visions, and by whom he
published it, bearing witness, from heaven to their doctrine by eminent and glorious
miracles. |
| 14 |
Hardened, &c. - Refused to submit their neck to the yoke of God's precepts. A
metaphor from stubborn oxen, that will not bow to the yoke. |
| 15 |
Vanity - Idols; so called because of their nothingness, impotency, and
unprofitableness; and by the long worship of idols, they were made like them, vain,
sottish, and senseless creatures. |
| 16 |
Left all - They grew worse and worse; from a partial disobedience to some of God's
laws, they fell by degrees to a total apostacy from all. The host - The stars, as Saturn,
Jupiter, Mars, Venus. |
| 18 |
Judah only - And the greatest part of the tribe of Benjamin, with those of the tribes
of Simeon and Levi who were incorporated with them. |
| 19 |
Judah kept not - Judah's idolatry and wickedness are here remembered, as an
aggravation of the sin of the Israelites, which was not only evil in itself, but
mischievous to their neighbour, who by their examples were instructed in their wicked
arts, and provoked to an imitation of them. |
| 20 |
All Israel - All the tribes of Israel: first, one part of them, and now the rest. But
this extends not to every individual person of these tribes; for many of them removed into
the kingdom of Judah, and were associated with them. |
| 21 |
They made - Which action is here ascribed to the people, because they would not tarry
'till God by his providence, had invested Jeroboam with the kingdom which he had promised
him; but rashly, and rebelliously, rose up against the house of David, to which they had
so great obligations; and set him upon the throne without God's leave or advice. Drave -
He not only dissuaded, but kept then, by force from God's worship at Jerusalem, the only
place appointed for it. A great sin - So the worship of the calves is called, to meet with
that idle conceit of the Israelites, who esteemed it a small sin, especially when they
were forced to it by severe penalties; which yet he shews did not excuse it from being a
sin, and a great sin too. |
| 25 |
Therefore - For their gross neglect, and contempt of God, which was contrary to the
principles and practices of the Heathens, who used to worship the gods of the nations
where they lived, and gave that honour to their false Gods, which here they denied to the
true. Hereby also God asserted his own sovereignty over that land, and made them to
understand, that neither the Israelites were cast out, nor they brought in by their
valour, or strength, but by God's providence, who as he had cast the Israelites out for
their neglect of God's service; so both could, and would in his due time, turn them out
also, if they were guilty of the same sins. |
| 28 |
Taught them - The manner of God's worship, as it was practised in Israel; as may be
gathered both from the quality of this person, who was an Israelitish priest; and from the
place of his residence, Beth - el, a place infamous for the worship of the calves, and
from the manner of their making priests by this man's direction. |
| 32 |
Sacrificed - Unto the true God: for as to the worship of their own gods, they needed
no instruction, and would not permit a person of another religion to minister therein. |
| 33 |
They feared - They worshipped God externally in that way which the Israelites used.
But every nation made gods of their own besides. |
| 34 |
Unto this day - That is, till the time when this book was written, above three hundred
years in all, till the time of Alexander the Great, when they were prevailed upon to call
away their idols. Former manners - As the Israelites before their captivity, gave these
nations an ill example, in serving the Lord, and Baal together; so, or after their former
manner, they do unto this day, in the land of their captivity. They fear not - Though they
pretended to fear, and serve both the Lord and idols, yet in truth they did not, and do
not fear or worship the Lord, but their own calves, or other vain inventions: and God will
not accept that mongrel and false worship, which they pretend to give to the true God.
Statutes - God's law delivered to their fathers, and to them, as their inheritance, Psal
119:111. This is alleged as an evidence, that they did not fear the Lord,
whatsoever they pretended, because they lived in the constant breach of his statutes.
Israel - A name, signifying his special interest in God, and power with him, which was
given to him, not only for himself, but for his posterity also, whom God frequently
honours with that name. And by this great favour he aggravates their sin. |
| 41 |
So - In like manner, and after their example. These - Who came in their stead. |
Chapter XVIII
Hezekiah reforms his kingdom, ver. 1 - 6. Prospers in all his undertakings, even at
the time the ten tribes are led captive, ver. 7 - 12. Yet is invaded, and his country put
under contribution by Sennacherib, ver. 13 - 16. Jerusalem is besieged, ver. 17. The
virulent speech of Rabshakeh, ver. 18 - 25. He incites the people to revolt, ver. 26 - 37.
| 2 |
To reign - It is not certain that Ahaz lived only thirty six years, for those sixteen
years which he reigned, may be computed, not from the first beginning of his reign, when
he reigned with his father; which was at the twentieth year of his age, but from the
beginning of his reigning alone. |
| 4 |
Serpent - The most of them, or such as the people most frequented: for all were not
taken away, chap.23:13,14, tho' his own father had set them up. We must never
dishonour God, in honour to our earthly parents. Brazen serpent - Which had been hitherto
kept as a memorial of God's mercy; but being now commonly abused to superstition, was
destroyed. To it - Not doubtless as to a god, but only as to an instrument of God's mercy,
by and through which, their adoration was directed to God, and given to that only for
God's sake. Nehushtan - He said, this serpent, howsoever formerly honoured, and used by
God as a sign of his grace, yet now it is nothing but a piece of brass which can do you
neither good nor hurt. |
| 5 |
Trusted - Without calling in foreign succours to establish or help him; which his
father Ahaz did; and before him Asa. Before him - Of the kings of Judah only; for David
and Solomon were kings of all Israel. The like is said of Josiah, chap.23:25.
Each of them, excelled the other in several respects. Hezekiah in this, that he fell upon
this work in the beginning of his reign, which Josiah did not, and with no less
resolution, undertaking to do that which none of his predecessors durst do, even to remove
the high places, wherein Josiah did only follow his example. |
| 7 |
Rebelled - He shook off that yoke of subjection, to which his father had wickedly
submitted, and reassumed that full and independent sovereignty which God had settled in
the house of David. And Hezekiah's case differs much from that of Zedekiah, who is blamed
for rebellion against the king of Babylon, both because he had engaged himself by a solemn
oath and covenant, which we do not read of Ahaz; and because he broke the covenant which
he himself had made; and because God had actually given the dominion of his own land and
people to the king of Babylon, and commanded both Zedekiah and his people to submit to
him. And whereas Hezekiah is here said to rebel; that word implies, only a defection from
that subjection which had been performed to another; which sometimes may be justly done,
and therefore that word doth not necessarily prove this to be a sin. And that it was not a
sin in him, seems certain, because God owned and assisted him therein; and did not at all
reprove him for it, in that message which he sent to him by Isaiah, nor afterwards, though
he did particularly reprove him, for his vain - glory, and ostentation, 2Chron 32:25,26.
|
| 13 |
Them - Many of them; universal particles being frequently so used both in scripture,
and other authors; and this success God gave him; to lift him up to his own greater and
more shameful destruction: to humble and chastise his own people for their manifold sins,
and, to gain an eminent opportunity to advance his own honour by that miraculous
deliverance which he designed for his people. |
| 14 |
Three hundred talents, &c. - Above two hundred thousand pounds. |
| 17 |
Sent - Having received the money, upon which he agreed to depart from Hezekiah and his
land, he breaks his faith with Hezekiah, thereby justifying his revolt, and preparing the
way for his own destruction. |
| 19 |
Thus saith, &c. - But what are the greatest men when they come to compare with
God, or when God comes to contend with them? |
| 21 |
This broken reed - Whoever trusts in man, leans on a broken reed: but God is the rock
of ages. |
| 22 |
Is not, &c. - Thus boldly he speaks of the things which he understood not, judging
of the great God, by their petty gods; and of God's worship by the vain fancies of the
Heathens, who measured piety by the multitude of altars. |
| 25 |
Am I, &c. - He neither owned God's word, nor regarded his providence; but he
forged this, to strike a terror into Hezekiah and the people. |
| 27 |
To the men - To tell them to what extremities and miseries he will force them. |
| 28 |
Jews language - The tradition of the Jews is, that Rabshaketh was an apostate Jew. If
so, his ignorance of the God of Israel was the less excusable, and his enmity the less
strange: for apostates are usually the most bitter and spiteful enemies. |
| 31 |
A present - Upon which terms, I will give you no disturbance; but quietly suffer each
of you to enjoy his own possession. |
Chapter XIX
Hezekiah sends to Isaiah to desire his prayers, ver. 1 - 5. And receives from him
an answer of peace, ver. 6, 7. Sennacherib sends a threatening letter to Hezekiah, ver. 8
- 13 Who recommends his case to God, ver. 14 - 19. God by Isaiah sends him a comfortable
message, ver. 20 - 34. The army of the Assyrians is destroyed, ver. 35 - 37
| 1 |
Rent his cloaths, &c. - Great men must not think it any disparagement to them, to
sympathize with the injured honour of the great God. |
| 3 |
The children - We are like a poor travailing woman in great extremity, having no
strength left to help herself, and to bring forth her infant into the world. We have
attempted to deliver ourselves from the Assyrian yoke; and had carried on that work to
some maturity, and as we thought, brought it to the birth; but now we have no might to
finish. We have begun an happy reformation, and are hindered by this insolent Assyrian,
from bringing it to perfection. |
| 4 |
For the remnant - For Judah, which is but a remnant, now the ten tribes are gone: for
Jerusalem, which is but a remnant, now the defenced cities of Judah are taken. |
| 8 |
Returned - To the king, to give him an account of the treaty; leaving behind him the
army under the other commanders. |
| 15 |
O Lord God of Israel, &c. - He calls him the God of Israel, because Israel was his
peculiar people; but yet the God of the whole earth, not as Sennacherib fancied, the God
of Israel only. Let them say what they will, thou art sovereign Lord, the God of gods,
even thou alone: Universal Lord of all the kingdoms of the earth; and rightful Lord; for
thou hast made heaven and earth. Being creator of all, by an incontestable title thou art
owner and ruler of all. |
| 16 |
Him - Rabshakeh: he would not do him the honour to name him. |
| 21 |
Virgin - So he calls Zion, or Jerusalem; because she was pure in good measure from
that gross idolatry wherewith other people were defiled, which is called spiritual
whoredom: and to signify, that God would defend her from the rape which Sennacherib
intended to commit upon her with no less care than parents do their virgin daughters from
those who seek to force and deflower them. |
| 23 |
Mountains - I have brought up my very chariots to those mountains which were thought
inaccessible by my army. Lebanon - An high hill, famous for cedars and fir - trees. Cut
down - I will cut down the trees that hinder my march, and plane the way for my numerous
army and chariots. Lodgings - Those cities (which he calls lodgings in way of contempt)
which are in his utmost borders. I am come into the land of Canaan at one border, Lebanon,
and I resolve to march on to the other border, and so destroy the whole country, from one
border to the other. Carmel - The forest of mount Carmel, which may seem to be another
inaccessible place, like Lebanon. |
| 24 |
Strange waters - Such as were never discovered by others. Dried up - And as I can
furnish my army with water digged out of the earth; so I can deprive my enemies of their
water, and can dry up their rivers, and that with the sole of my feet; with the march of
my vast and numerous army, who will easily do this, either by marching through them, and
each carrying away part with them: or by making new channels, and driving the waters of
the river into them. |
| 25 |
Hast thou not, &c. - Hast thou not long since learned, that which some of thy
philosophers could teach thee; that there is a supreme and powerful God, by whose decree
and providence all these wars and calamities were sent, and ordered; whose mere instrument
thou art, so that thou hast no cause for these vain boastings? This work is mine, not
thine. I have, &c. - I have so disposed of things by my providence, that thou
shouldest be a great and victorious prince, and that thou shouldest be so successful as
thou hast hitherto been, first against the kingdom of Israel, and now against Judah. |
| 26 |
Therefore - Because I had armed thee with my commission and strength, and taken away
their spirit and courage. |
| 27 |
I know - Though thou dost not know me, yet I throughly know thee, and all thy designs
and actions, all thy secret contrivances in the place of thy abode, in thy own kingdom and
court; and the execution of thy designs abroad, what thou intendest in thy going out, and
with what farther thoughts thou comest in, or returnest to thy own land. |
| 28 |
My hook, &c. - What a comfort is it, that God has a hook in the nose and a bridle
in the jaws of all his and our enemies? |
| 29 |
A sign - Of the certain accomplishment of the promises here made: that God will not
only preserve the city from his present fury, but also, bless his people with a durable
prosperity, ver.30,31. The third year - This was an excellent sign;
especially, considering the waste and havock which the Assyrians had made in the land; and
that the Jews had been forced to retire into their strong hold, and consequently to
neglect their tilling, and sowing, and reaping; and yet this year they should have
sufficient provision from those fruits of the earth which the Assyrians left; and the
second year, which was the year of release, in which they might neither sow, nor reap,
from such fruits as the earth brought forth of its own accord; and so in the third year.
And eat - You shall not sow, and another reap, as lately you did; but you shall enjoy the
fruit of your own labours. |
| 30 |
The remnant, &c. - They shall be well fixt and provided for themselves, and then
do good to others. |
| 31 |
Go forth - That handful of Jews who were now gathered together, and shut up in
Jerusalem, shall go out of their several habitations, and by my singular blessing increase
exceedingly. The zeal - Although when you reflect upon yourselves, and consider either
your present fewness, and weakness, or your great unworthiness, this may seem too great a
blessing for you to expect; yet God will do it from the zeal which he hath, both for his
own name, and for the good of his undeserving people. |
| 32 |
He shall not - The army sent with Rabshaketh did not form a close siege against it,
but only disposed themselves so as to block it up at some distance; possibly waiting 'till
the king of Assyria had taken Libnah and Lachish, (which they presumed he would speedily
do.) |
| 35 |
Angel - Such an angel as destroyed the first - born of Egypt. Arose - The few that
were left alive: all their companions were dead. |
| 36 |
So Sennacherib, &c. - The manner of the expression intimates the great disorder
and distraction of mind he was in. |
| 37 |
Was worshipping, &c. - The God of Israel had done enough to convince him, that he
was the only true God. Yet he persists in his idolatry. Justly then is his blood mingled
with his sacrifices, who will not be convinced by so dear - bought a demonstration, of his
folly in worshipping idols. |
Chapter XX
Hezekiah's sickness and recovery, ver 1 - 7. The sign given him, ver. 8 - 11. He
shews the Babylonians all his treasures, ver. 12 - 13. The Babylonish captivity foretold,
ver. 14 - 19. He dies, ver. 20, 21
| 1 |
Those days - In the year of the Assyrian invasion. Set, &c. - Make thy will, and
settle the affairs of thy family and kingdom. Not live - Such threatenings, though
absolutely expressed, have often secret conditions. |
| 2 |
Turned his face - As he lay in his bed. He could not retire to his closet, but he
retired as well as he could, turned from the company, to converse with God. |
| 3 |
In truth - Sincerely with an honest mind. I am not conscious to myself of any gross
exorbitances, for which thou usest to shorten mens days. Wept - For that horror of death
which is and was common to men, especially, in the times of the Old Testament, when the
grace of God in Christ was not so fully manifested, as now it is: and, for the distracted
condition in which the church and state were then likely to be left, through the
uncertainty of the succession to the crown. |
| 4 |
Court - Of the king's palace. This is noted to shew God's great readiness to hear the
prayers of his children. |
| 5 |
God of, &c. - I am mindful of my promise made to David and his house, and will
make it good in thy person. Shalt go - To give me solemn praise for this mercy. |
| 6 |
Fifteen years - We have not an instance of any other, who was told before - hand just
how long, he should live. God has wisely kept us at uncertainties, that we may be always
ready. |
| 10 |
Go down - In an instant: for that motion of the sun is natural for the kind of it,
though miraculous for the swiftness of it; but the other would be both ways miraculous. |
| 11 |
Degrees - These degrees were lines in the dial: but whether each of these lines or
degrees noted an hour, or half an hour, or a quarter of an hour, is uncertain. But the sun
itself went back, and the shadow with it. This miracle was noted by the Babylonians, who,
having understood that it was done for Hezekiah's sake, sent to enquire into the truth and
manner of it, 2Chron 32:31. Of Ahaz - Which Ahaz had made in the king's
palace. This dial he mentions, because the truth of the miracle might be best and soonest
discovered there, this dial possibly being visible out of the king's chamber, and the
degrees being most distinct and conspicuous in it. |
| 12 |
Berodach - baladan - He seems to have been the king of Assyria's vice - roy in
Babylon, and upon that terrible slaughter in the Assyrian host, and the death of
Sennacherib, and the differences among his sons, to have usurped absolute sovereignty over
Babylon. And either himself or his son destroyed the Assyrian monarchy, and translated the
empire to Babylon. Sent - Partly, for the reasons mentioned, 2Chron 32:31,
and partly, to assure himself of the assistance of Hezekiah against the Assyrians, their
common enemy. |
| 13 |
His treasures - For though his country had lately been harassed by the Assyrians, yet
he had reserved all his treasures and precious things, which he and his fathers had
gathered in Jerusalem. Besides, he had considerable spoils out of the Assyrian camp. Also
he had many presents sent to him, 2Chron 32:23. Shewed - Which he did through
pride of heart, 2Chron 32:25,26, being lifted up by the great honour which
God had done him, in working such glorious miracles for his sake, and by the great
respects rendered to him from divers princes, and now by this great Babylonian monarch. So
hard a matter is it even for a good man to be high and humble. |
| 17 |
Behold - This judgment is denounced against him for his pride; for his ingratitude,
whereby he took that honour to himself which he should have given entirely to God; and for
his carnal confidence in that league which he had now made with the king of Babylon, by
which, it is probable, he thought his mountain to be so strong, that it could not be
removed. |
| 18 |
Thy sons - Of thy grand - children. Eunuchs - They shall be servants to that heathen
monarch, whereby both their bodies will be subject to slavery, and their souls exposed to
the peril of idolatry, and all sorts of wickedness. |
| 19 |
Good is, &c. - I heartily submit to this sentence, as being both just, and
merciful. True penitents, when they are under divine rebukes, call them not only just, but
good. Not only submit to, but accept of the punishment of their iniquity. So Hezekiah did,
and by this it appeared, he was indeed humbled for the pride of his heart. |
Chapter XXI
The wicked reign of Manasseh, ver. 1 - 9. Judgment denounced against him and
Jerusalem, ver. 10 - 16. His death, ver. 17, 18. The wicked reign of Amon, ver. 19 - 22.
He is slain, and succeeded by Josiah, ver. 23 - 26.
| 1 |
Reigned - In which time the years of his imprisonment are comprehended. |
| 3 |
He built, &c. - Trampling on the dust and affronting the memory of his worthy
father. All the host of heaven - The sun, moon and stars. |
| 6 |
Through the fire - Between two fires, by which he dedicated him to Molock, in contempt
of the seal of circumcision by which he had been dedicated to God. Times - Lucky, or
unlucky days according to the superstitious practice of the heathens. |
| 7 |
An image - The image of that Baal which was worshipped in the grove. |
| 9 |
More evil - Partly, because they were not contented with those idols which the
Canaanites worshipped, but either invented, or borrowed from other nations many new idols,
and partly, because as their light was far more clear, their obligations to God infinitely
higher, and their helps against idolatry much stronger than the Canaanites had; so their
sins, though the same in kind, were unspeakably worse in respect of these dreadful
aggravations. |
| 13 |
The line - She shall have the same measure, the same judgments which Samaria had. The
line is often put for one's lot or portion, because mens portions or possessions used to
be measured by lines. A dish - As men do with a dish that hath been used, first wholly
empty it of all that is in it, then throughly cleanse and wipe it; and lastly, turn it
upside down, that nothing may remain in it; so will I deal with Jerusalem, throughly empty
and purge it from all its wicked inhabitants. Yet the comparison intimates, that this
should be in order to the purifying, not the final destruction of Jerusalem. The dish
shall not be broken in pieces, or wholly cast away, but only wiped. |
| 15 |
Since, &c. - This forejudgment, though it was chiefly inflicted for the sins of
Manasseh and his generation, yet had a respect unto all their former sins. |
| 16 |
Blood - The blood of those prophets and righteous men who either reproved his sinful
practices, or refused to comply with his wicked commands. His sin - His idolatry, which is
called sin, by way of eminency. The tradition of the Jews is, that he caused Isaiah in
particular to be sawn asunder. |
| 18 |
Garden - Not in the sepulchre of the kings; probably, by his own choice and command,
as a lasting testimony of his sincere repentance and abhorrence of himself for his former
crime. |
| 21 |
He walked, &c. - He revived that idolatry which Manasseh in the latter end of his
reign had put down. Those who set bad examples, if they repent themselves, cannot be sure
that they whom their example has drawn into sin will repent. It is often otherwise. |
Chapter XXII
The general character of Josiah, ver. 1, 2. He repairs the temple, ver. 3 - 7. The
high - priest brings him the original book of the law, ver. 8 - 10. He sends to consult
Huldah the prophetess, ver. 11 - 14. The destruction of Jerusalem foretold, ver. 15 - 20.
| 3 |
The scribe - The secretary of state. |
| 8 |
The book - That original book of the law of the Lord, given or written by the hand of
Moses, as it is expressed, 2Chron 34:14, which by God's command was put
beside the ark, Deut 31:26, and probably taken from thence and hid, by the
care of some godly priest, when some of the idolatrous kings of Judah persecuted the true
religion, and defaced the temple, and (which the Jewish writers affirm) burnt all the
copies of God's law which they could find. It was now found among the rubbish, or in some
secret place. |
| 11 |
The words - The dreadful comminations against them for the sins still reigning among
the people. If Josiah had seen and read it before, which seems more probable, yet the
great reverence which he justly bare to the original book, and the strange, and
remarkable, and seasonable finding of it, had awakened and quickened him to a more serious
and diligent consideration of all the passages contained in it. And what a providence was
this, that it was still preserved! Yea, what a providence, that the whole book of God is
preserved to us. If the holy scriptures had not been of God, they had not been in being at
this day. God's care of the bible, is a plain proof of his interest in it. It was a great
instance of God's favour, that the book of the law was thus seasonably brought to light,
to direct and quicken that blessed reformation, which Joash had begun. And it is
observable, they were about a good work, repairing the temple, when it was found. They
that do their duty according to their knowledge, shall have their knowledge increased. |
| 13 |
Enquire - What we shall do to appease his wrath, and whether the curses here
threatened must come upon us without remedy, or whether there be hope in Israel concerning
the prevention of them. |
| 14 |
Huldah - The king's earnest affection required great haste; and she was in Jerusalem,
which is therefore noted in the following part of the verse, when Jeremiah might at this
time be at Anathoth, or in some more remote part of the kingdom; and the like may be said
of Zephaniah, who also might not be a prophet at this time, though he was afterward, in
the days of Josiah. College - Where the sons of the prophets, or others, who devoted
themselves to the study of God's word, used to meet and discourse of the things of God,
and receive the instructions of their teachers. |
| 15 |
The man - She uses no compliments. Tell the man that sent you - Even kings, though
gods to us, are men to God, and shall be so dealt with: for with him there is no respect
of persons. |
| 17 |
The works - Gods made with hands. |
| 19 |
Tender - He trembled at God's word. He was grieved for the dishonour done to God by
the sins of his people. He was afraid of the judgments of God, which he saw coming on
Jerusalem. This is tenderness of heart. |
| 20 |
In peace - That is, in a time of public peace: for otherwise he died in battle.
Besides, he died in peace with God, and was by death translated to everlasting peace. |
Chapter XXIII
Josiah reads the law to all the people, ver. 1, 2. Renews the covenant between God
and them, ver. 3. Cleanses the temple, ver. 4. Roots out idolatry, ver. 5 - 20. Keeps a
solemn passover, ver. 21 - 23. Clears the land of witches, ver. 24. A general commendation
of him, ver. 25. His untimely death, ver. 26 - 30. The reigns of Jehoahaz and Jehoiakim,
ver. 31 - 37.
| 2 |
Prophets - Either Jeremiah, Zephaniah, Urijah: or, the sons of the prophets. It seems
he read it himself. Josiah did not think it beneath him, to be a reader, any more than
Solomon did to be a preacher, and David to be even a door keeper in the house of God. All
people are concerned to know the scripture, and all in authority, to spread the knowledge
of it. |
| 3 |
Stood - They declared their consent to it, and their concurrence with the king in that
act, which possibly they did by standing up | |
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