AHAZIAH’S AND REPROOF BY ELIJAH, 2 Kings 1:1-8. 1. Moab rebelled — The Moabites had been subjected to Israel in the time of David, (2 Samuel 8:2,) and until the death of Ahab were a tributary nation. 2 Kings 3:4. This notice of the rebellion seems to be introduced here with an implied reference to the sickness of Ahaziah, which is immediately mentioned, as if it were one reason why no effort was made during this monarch’s reign to subdue the rebellion. 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A lattice in his upper chamber — That is, the latticed window of an upper room. Compare Son 2:9. The windows of ancient Eastern houses had no glass. “They were only latticed, and thus gave free passage to the air and admitted light, while birds and bats were excluded. In winter the cold air was kept out by vails over the windows, or by shutters, with openings in them sufficient to admit light.” — Kitto. And was sick — The consequence of his fall is thus told, but the particulars of his fall are not stated, and conjecture is here useless. Baal-zebub the god of Ekron — The Fly-god was worshipped by the Philistines at Ekron, and the plague of flies in hot climates serves to account for the worship of a deity of this name. The word Baal in the composition of this idol’s name, taken in connexion with the fact that the king of Israel, who had adopted the Baal worship of Tyre, sends to Ekron to inquire, shows that there was a close relationship between the idolatry of Phenicia and Philistia; and on a silver coin of the Phenician town Aradus (Ezekiel 27:8, Arvad) is engraved the figure of a fly — a device having, probably, some reference to this same idol Baal-zebub. 1 Samuel 6:5, shows how the Philistines of Ekron hastened, in time of suffering, to make images of the things that plagued them. On Ekron, see at 1 Samuel 5:20. It was the chief seat of the worship of this god. The probable reason of Ahaziah’s sending to inquire of the god of Ekron was because of some special fame of this oracle. 3. Not a god in Israel — This inquiry of a strange god was at once a violation of the first commandment of the decalogue (Exodus 20:3) and an utter rejection of Jehovah, and deserved the judgment of death. 8. A hairy man — Literally, a man, a lord, of hair; lord of the hairy mantle. A rough garment, woven of goats’ hair, and fastened with a leather strap about his loins, formed, apparently, the sole dress of Elijah. “Inaccurately as the word mantle represents such a garment, it has yet become so identified with Elijah that it is impossible now to alter it. It is desirable therefore, to substitute “mantle” for “garment” in Zechariah 13:4, a passage from which it would appear that since the time of Elijah his garb had become the recognised sign of a prophet of Jehovah.” — Grove. The prophets were wont to wear a distinctive dress, expressive, in some way, of the nature of their work. Isaiah wore a garment of sackcloth, as a mark of sorrow and self-abasement for the sins of the people. Isaiah 20:2. John the Baptist attired himself like Elijah, (in whose spirit and power he came, Matthew 3:4;) and the outer garb was a representative of his inner character and spirit. ELIJAH CALLS FIRE FROM HEAVEN, 2 Kings 1:9-16. 9. Sent unto him a captain of fifty — To take him by force, and bring him down. He sat on the top of a hill — Perhaps it was the top of Carmel, though the place is uncertain. Come down — This order of the king was haughty and bold, and, being sent with hostile purpose to the prophet, was virtually bidding defiance to the God of Israel, and demanded punishment. The manner and action of the captain and his fifty seem to have been as defiant and insulting as the order itself, and hence one reason of the severe judgment. 10. Let fire come down from heaven, and consume thee and thy fifty — This was a miracle of Divine judgment, and in perfect keeping with the spirit of the old dispensation, as many examples may be cited to show. Exodus 19:13, Exodus 1932; Exodus 10:27; Numbers 14:37; Numbers 16:21; Numbers 16:32; Numbers 16:35; Numbers 16:49; Numbers 25:4; Numbers 25:9. In this respect the new dispensation widely differs from the old. “For the Son of man is not come to destroy men’s lives, but to save them.” Luke 9:51-56, where see notes. But it must not be understood that when our Lord rebuked the two disciples, and showed them the difference between the Law and the Gospel as to the spirit of each, he thereby blamed this act of Elijah. “He blamed the two disciples who dishonoured Elijah, by endeavouring to pervert his act into a precedent for a proposal which was altogether dissimilar to that act of Elijah, in all the circumstances of the case. Elijah was God’s minister for executing his Divine judgment. The two disciples were but the servants of their own anger. There was a fire in their breasts which God had never kindled; far was it from the Saviour of the world to second their earthly fire with his heavenly.” — Wordsworth. 11. Come down quickly — The manner of this second captain towards the prophet is even more insolent than that of the other. 12. The fire of God — These severe judgments were not the fallible Elijah’s work, but the work of Elijah’s God, who to the incorrigibly wicked is ever “a consuming fire.” Hebrews 12:29. 13. Fell on his knees before Elijah — This was very different from the manner of the two former. These fifty thy servants — Not Ahaziah’s servants, but Elijah’s. This humble and reverential manner showed becoming respect for Elijah and his God, and turned away the fierce anger of Jehovah. Had the former captains observed like respect, the penal fire had not fallen. 15. Be not afraid of him — Notwithstanding all the wonders wrought by God through the ministry of Elijah, he ever continued a man of like passions with ourselves, and in this case needed the assuring voice of the angel in order to go with firmness and utter his message to the king himself. DEATH OF AHAZIAH, 2 Kings 1:17-18. 17. He died according to the word of the Lord — His death, like that of the two companies of fifties, was a judgment from Heaven. It would not do to punish those messengers of the king for insolence towards Jehovah and his prophet, and let the king himself go clear. So this impious monarch is made to drag out his last days under the consciousness of being an object of Jehovah’s wrath. Jehoram reigned in his stead — This Jehoram was a brother of Ahaziah, and succeeded him on the throne because he had no son. In the second year of Jehoram the son of Jehoshaphat — On the probable reason for this likeness of names among the kings of the two rival kingdoms, see note on 1 Kings 22:44. According to 1 Kings 22:42, Jehoshaphat reigned twenty-five years, and according to 2 Kings 3:1, Ahab’s son, Jehoram, began to reign in the eighteenth year of Jehoshaphat, whence it appears, as our margin expresses it, that Jehoshaphat’s son, Jehoram, was made prorex some years before his father’s death. Compare also 2 Chronicles 21:3. But according to 2 Kings 8:16, Jehoshaphat’s Jehoram began to reign in the fifth year of Ahab’s Jehoram, which, according to the above statements, would be the twenty-third year of Jehoshaphat. Now, how could Ahab’s Jehoram begin to reign in the second year of Jehoshaphat’s Jehoram, and yet the latter begin to reign in the fifth year of the former? A solution of the difficulty, in which Usher, Lightfoot, Patrick, Keil, and Wordsworth substantially agree, is thus stated by the last-named commentator: “Jehoshaphat made two sessions of sovereignty to his son Jehoram — one partial and temporary, the other total and final. The first was made in the seventeenth year of his reign, because he then quitted Jerusalem in order to join Ahab against the Syrians, (1 Kings 22;) he then left his son Jehoram to act as viceroy in his absence. But in the twenty-third year of his reign Jehoshaphat associated his son Jehoram with him in the entire sovereignty, and therefore the eight years of that son (2 Kings 8:17) are not to be reckoned from Jehoshaphat’s death, but from the twenty-third year of his reign, two years before his death.” 1. When the Lord would take up Elijah — There was a set time in Jehovah’s purpose when this great miracle should be wrought. It was an event of importance to all ages, inasmuch as it would teach lessons of incalculable worth. Into heaven — Literally, the heavens. Into what heaven? Does it merely mean the sky, where the birds fly and the clouds float? That would be a supposition unworthy of the sublime transaction. The only rational interpretation of the words involves the doctrine that Elijah ascended to the heavenly abode of the saints of God. See on 2 Kings 2:11. By a whirlwind — ñòøä, a storm, a tempest. This was the immediate instrumentality or agent by which he was taken up. From Gilgal — They went from Gilgal down to Beth-el. 2 Kings 2:2. Hence this Gilgal could not have been identical with the place of the same name on the east of Jericho, where Joshua first encamped after passing the Jordan, (Joshua 4:19;) but the modern Jiljilia, on a lofty eminence about half way between Jerusalem and Shechem. Here, in Elijah’s time, there seems to have been a school of the prophets. 2. Tarry here — Why should Elijah thus exhort Elisha? Some think, to prove his fidelity and love; but others, with greater probability, think that Elijah wanted no human eye to witness his departure from the world, and that feelings of deep humility prompted this request. I will not leave thee — Elisha seems to have had a revelation, or at least a premonition, that his master was about to be taken away from him that day, and “no dread of that final parting could deter him from the mournful joy of seeing with his own eyes the last moments, and of hearing with his own ears the last words, of the prophet of God.” — Stanley. 3. The sons of the prophets that were at Beth-el — Here, at the very place where the calf-worship of Jeroboam was chiefly observed, there existed a school of the prophets. Their zeal and devotion to the true God of Israel perhaps served largely to counteract the prevalent idolatry, and preserve among the hosts of the people a faithful seven thousand. See notes on 1 Samuel 10:5, and 1 Kings 19:18. Knowest thou — The schools of the prophets, both at Beth-el and Jericho, (2 Kings 2:5,) have also a premonition that Elijah is to be taken away. Perhaps, as Kitto suggests, his unusually solemn manner that day, his countenance and conversation more heavenward, and all his demeanour, seemed to say, “Ye shall see my face no more.” Take away thy master from thy head — That is, from being thy head; thy spiritual father, teacher, leader, and director. The expression, which literally is, taken from over thy head, might also intimate the manner of Elijah’s removal. Yea, I know — He replies with emphasis, but solemnity. Literally, the Hebrew is, Of course I know; hush! 4. Jericho — A city in the Jordan valley. See on Joshua 2:1. In Ahab’s reign Hiel, the Beth-elite, had rebuilt this city. 1 Kings 16:34. 7. Fifty men… stood to view afar off — What all they saw we are not told. They probably saw the waters of Jordan divided, and the two prophets pass beyond the stream; and possibly they beheld Elijah at the moment he was parted from Elisha; but they probably did not behold his ascension, for of that Elisha had only a momentary glimpse, and that by special grace of God. 8. His mantle — The shaggy garment that had been so long his prophetical badge. Wrapped it together — Rolled it up in the form of a twisted cord, or a wonder-working rod. Smote the waters — As if they were an enemy in his way. Elijah’s mantle was to him at Jordan what the rod of God was to Moses at the Red Sea; (Exodus 14:16; Exodus 14:21;) and many things in the lives of these two great prophets were strikingly parallel. Bishop Hall beautifully says: “There must be a fit parallel between these two great prophets who should meet Christ on Tabor. Both fasted forty days; both had visions of God in Horeb; both were sent to rebuke kings; both prepared miraculous tables; both opened heaven; both revenged idolatry; both quenched the thirst of Israel; both divided the waters; both of them are forewarned of their departure; the body of Moses is hid; the body of Elijah is translated.” 9. Ask what I shall do for thee — One last request Elisha is permitted to make, and at a moment when his emotions might have made it a difficult thing for him to present an appropriate request. Before I be taken away — The departing Elijah consciously carries with him into heaven the sympathies and memories of earth. After his departure he will be no less Elijah than before, and he will remember and think of Elisha no less than Elisha will of him; but there will be no more personal communion between them; and so what Elisha has to ask must be asked before Elijah departs, for there may be no requests made of the saints after they are gone from earth. A double portion of thy spirit — This is the sense of the Hebrew, which literally reads, A mouth of two in thy spirit; that is, a mouthful for two persons, a twofold portion. It has an allusion to the law of Deu 21:17, which provides that a double portion of an inheritance shall be given to the firstborn son; that is, a portion double that given to any other heir. Elisha, as the first and chief spiritual son of Elijah, wisely asks, not that he may become greater than his spiritual father, but that an unusually large endowment of the same spirit that dwelt in Elijah may also rest on him, and thus qualify him to be at least a somewhat worthy successor of Elijah. He wished that he might have more of Elijah’s spirit than any other of the sons of the prophets, and thus be honoured as the first one among them. 10. A hard thing — It was a request which Elijah had no power to grant; but his own prayer to God might be largely instrumental in procuring it as a Divine gift to Elisha. The fervent prayer (James 5:16-17) that brought abundant showers from heaven (1 Kings 18:42-45) might also bring gifts of the Spirit. The passage clearly shows that Elijah was to be somehow instrumental in procuring for Elisha his desire, and he may have prayed for Elisha after he had been translated, or even while he was being carried up into heaven. We may make requests of our departing friends before they leave us, and they may remember us, and pray for us in heaven; but after their departure we may not pray to them. If thou see me… taken from thee — That is, at the moment when I am taken, not after I am gone. Here was no pledge to appear unto Elisha after his departure. The meaning is explained by what follows; Elisha saw the chariot and horses of fire, and Elijah carried up in a whirlwind, and this sight was to be to him a sign that what he had asked should be granted. Elijah was enabled by Divine inspiration to inform Elisha of this sign beforehand. 11. They still went on, and talked — What moments were those, what conversation never to be forgotten! It was a walking and talking on the verge of heaven! A chariot of fire, and horses of fire — These were creations of the spiritual world; a part of that Divine machinery by which God consummates the purposes of his wisdom and providence. There are not only angels in heaven, but horses and chariots ready to do the bidding of the Most High. This heavenly scene which Elisha witnessed was no hallucination, nor were the chariot and horses of fire a mere ideal symbol seen only in vision, like the living creatures which Ezekiel saw by the river Chebar, (Ezekiel 1:5-14;) but they had actual existence in the spiritual world, and were only a part of that vast host, the sound of whose movements David once heard over the mulberry trees, (2 Samuel 5:24,) and who at a later time filled the mountains round about Elisha. 2 Kings 6:17. Why should we doubt this as a fact of the unseen world when we are told (Psalms 68:17) that the chariots of God are ΰμτιωׁ ?πΰοψαϊιν, two myriads, repeated thousands, and they that minister unto him are thousand thousands, and they that stand before him are myriad myriads. Daniel 7:10. Elijah went up by a whirlwind into heaven — That is, the moment the fiery chariot separated the two prophets a sudden tempest broke upon Elijah and carried him aloft into heaven. It is not said that Elijah went up in the fire-chariot, but in a tempest, the chariot serving to separate Elijah from Elisha, as if defining a boundary between the earthly and the heavenly states. It has been usually and very naturally assumed, however, that the translated prophet ascended in the chariot, and the chariot was borne aloft on the wings of the wind. Compare Psalms 104:3. The heaven to which Elijah went was the abode of God’s saints, who rest from their earthly labours, but employ themselves in higher and holier works than it enters our minds to conceive. There he met with Moses, who had died and was buried not far from the place whence he ascended; and with that elder prophet he afterwards descended from his heavenly home to appear to the three disciples, and to talk with Jesus of his exit from the world. Luke 9:30-31. This translation of Elijah to heaven, and the appearance of the chariot and horses of fire, like other similar events of Old Testament Scripture, teach the existence of another world beyond us, unseen by the natural eye; a realm whose inhabitants and hierarchies and orders of ministries are numerous beyond all computation. But Elijah entered this heaven without tasting death, or at least by a marvellous transformation. The human body, with its earthly modes of life, must be unsuited to the heavenly state, and hence we suppose, in harmony with other Scripture, that at the moment of his separation from Elisha, Elijah was changed, as in the twinkling of an eye, and ascended with a renewed spiritualized body, made compatible with the nature of heavenly existence. Thus has he become a representative of those saints who shall not die, but be changed at the coming of the Lord. 1 Corinthians 15:51-52; 1 Thessalonians 4:17. It is contrary to the evident import of this account of Elijah’s departure, and contrary to the teachings of other Scriptures, to assume that his body must have become suddenly decomposed and dissolved into dust, or that it was thrown down again, as some of the sons of the prophets thought, (2 Kings 2:16,) on some mountain, or in some valley, a lifeless corpse. Elijah truly ascended bodily to heaven, but his body underwent such a spiritualizing change as fitted it for the heavenly life; hence our doctrine that man is all immortal — body as well as spirit. 12. Elisha saw — Saw the whole scene; the chariot, and horses, and the transfigured Elijah moving away from the earth. Elisha saw this, however, not with his natural eyes, for it was a scene belonging to the spiritual world, and to behold it he must, like the young man mentioned, 2 Kings 6:17, have his inner senses unvailed. This sight was a special Divine favour, and was made by Elijah the conditional sign of Elisha’s obtaining a double portion of his spirit. 2 Kings 2:10. My father, the chariot of Israel, and the horsemen thereof — These words should be understood as an exclamation of wonder and amazement. Elisha sees his spiritual father depart, and he sees the chariot and the celestial steeds, and he calls after them all. We can hardly suppose that by this exclamation he meant at that moment to express the thought which the Targum attaches to the words: “My master, my master, who wast better to Israel by thy prayers than horses and chariots.” Doubtless Elisha afterwards often related this marvellous scene, and uttered these words in the hearing of men; and as he was ever associated in the minds of the people with his ascended master, and they spoke of him as the one “who poured water on the hands of Elijah,” (2 Kings 3:11,) so it was very natural for the king of Israel when he visited him in his last sickness to weep over his face and repeat these very words. See 2 Kings 13:14. He saw him no more — His inner vision was closed again, and all that wondrous scene vanished from his view. Rent them in two pieces — In token of sorrow and bereavement. He would fain have gone with Elijah into heaven. He had closely followed his master all that day, persistently refusing to leave him; and now, when the chariot and horses of fire separate them, and he suddenly finds himself alone, a bitter sense of loneliness comes over him, and he acts like a heartbroken mourner. 13. He took up also the mantle of Elijah — The same mantle which the ascended prophet had cast upon him at Abel-meholah as a symbolic call to be prophet in his stead. 1 Kings 19:16; 1 Kings 19:19. It was thenceforth to be to Elisha what it had been to Elijah, and served to designate him as Elijah’s successor. 14. Smote the waters — Elisha’s first miracle is identical in nature with the last of Elijah, and so the spirit and power of the father rests upon his spiritual son, and by him continues active in the world. The sons of the prophets beheld, from their mountain height, (2 Kings 2:7,) this miracle, as they probably had the last one of Elijah, and hence it served to confirm them as well as Elisha himself in the belief that Elijah’s spirit rested on him. 2 Kings 2:15. Where is the Lord God of Elijah — According to the Vulgate he smote the waters once, and they were not divided; then he spoke these words and again smote them, and they divided hither and thither. This thought, however, has no support in the Hebrew text. The words were spoken with the conviction that the last miracle of the ascended prophet would now be repeated as a confirming sign to Elisha that Elijah’s God would be with him. And when he also had smitten — This is a faulty rendering of the Hebrew. We should read: Where is the Lord God of Elijah, even he? and he smote the waters and they were divided, etc. 15. Saw him — The prophets saw all that was done at Jordan, and were thereby confirmed in the belief that Elisha was the divinely ordained successor of Elijah. 16. Cast him upon some mountain — The fifty men that stood afar off to view, (2 Kings 2:7,) had perhaps seen that Elijah was suddenly snatched away from view, or else Elisha at once told them how his master had departed; but they could not fully believe that he had gone bodily to heaven. Their search to find him, however, was as fruitless and idle as the attempt of some moderns to explain away the idea of a bodily ascension into heaven. 19. The men of the city — Prominent citizens of the place. Perhaps, as Bahr says, they were the elders of the city who thus applied to Elisha, and their action shows that he had their confidence. As he had now attained the highest eminence in the prophetic office, they, possibly, expected that he might be able to rid their city of its plague. Situation of this city is pleasant — Travellers all agree in representing the site of Jericho as exceedingly beautiful. The water is naught — Bad, harmful. The ground barren — Better, The land suffers from abortions, or causes untimely births. äàøö, the land, refers here to the inhabitants, rather than the soil, and 2 Kings 2:21 shows that the bad waters caused the land to suffer from abortions. 20. A new cruse — Never used in any common or unholy service. Put salt therein — Elisha, in working this miracle, would seem to make use of means just as did Jesus when he put spittle on the blind man’s eyes.John 9:6; Mark 8:23. “The injurious property and effect was not taken from the water by the salt, poured in; for even if the salt actually possessed this power, a whole spring could not be corrected by a single dish of salt, even for one day, much less for a longer time, or forever. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which alone the spring was healed. Salt, on account of its power of preserving from putrescence and decay, is the symbol of incorruptibility, and of life removing death. The new dish was also a symbol of purity and inviolateness.” — Keil. 21. The spring of the waters — “The fountain bursts forth at the eastern foot of a high double mound, or group of mounds, situated a mile or more in front of the mountain Quarantania, and about thirty-five minutes from the modern village of Jericho. It is a large and beautiful fountain of sweet and pleasant water; not, indeed, cold, but also not warm. It is the only one near Jericho, and there is every reason to regard it as the scene of Elisha’s miracle.” — Robinson. I have healed these waters — Not Elisha, but Elisha’s God was the author of that miraculous change in the mineral sources of the fountain. This miracle, says Wordsworth, “was typical of the work done by the Lord after the ascension of Christ, by means of the apostles and their successors casting the salt of Christian doctrine from the new cruse of the Gospel into the unhealthful waters of the Jericho of this world, and healing them.” Compare with this miracle that of the healing of the poisonous pottage, 2 Kings 4:38-41, and the waters of Marah, Exodus 15:25. 23. Unto Beth-el — Whence he had lately come down with Elijah, and where was a school of the prophets. 2 Kings 2:3. Little children — Youths; persons who had attained to youthful manhood, as distinguished from the middle aged and the old. The word πςψis often used for a youth, without determining at all his exact age, and with χωׂ ?ο, little, means a young man who has not arrived at maturity, a lad. Compare 1 Samuel 20:35; 1 Kings 11:17. ιμγιν, rendered children in 2 Kings 2:24, is often used in the same sense, and in 1 Kings 12:8 is applied to the young men who had grown up with Rehoboam, in contrast with the old men who had acted as the counsellors of Solomon. So that by little children, here, we are not to understand infantile or irresponsible children, but young persons from fifteen to twenty or twenty-five years old. Some have plausibly conjectured that they composed the school of some teacher in that city. If so, the school was probably established to offset and counteract the influence of the school of the prophets in that place, and to advance the interests of the calf-worship, which had its principal seat at Beth-el. The pupils of such a school would naturally soon learn to mock and scoff at every holy person and thing connected with the true worship of Jehovah. They were, as Kitto says, “a rabble of young blackguards.” Go up — That is, ascend into heaven. They had heard of Elijah’s ascension, and were taught to treat the story with ridicule; and now when Elisha, the most distinguished follower of Elijah, is approaching the town, they go out on purpose to meet him and treat him with derision. Bald head — If Elisha were really bald headed, it was not the result of age, for he was yet a comparatively young man. But the word might have been applied to Elisha out of pure contempt, and not because he was actually bald. The term “was one of great indignity with the Israelites — baldness being usually seen among them as the effect of the loathsome disease of leprosy. It was a term of contempt, equivalent to calling him a mean, unworthy fellow, a social outcast. In this sense it is still used as a term of abuse in the farther East, and is often applied as such to men who have ample heads of hair.” — Kitto. 24. Cursed them in the name of the Lord — It would not do to let such malice and blasphemy go unnoticed before the people of Beth-el, and so the insulted prophet called down on those young blasphemers the vengeance of the Lord who was mocked and scorned in the person of his holy prophet. It then remained to be seen whether the Lord would hear a prayer for vengeance. Tare forty and two children of them — The word for children here is different from that so rendered in 2 Kings 2:23, and though the two words are nearly synonymous, “the change, with the dropping of the word little, is probably intended to mark a distinction. Wherever there is a mob of idle young men, there is sure to be a number of mischievous urchins, who shout and bawl, as they do, without knowing much of the matter. Although, therefore, there were, no doubt, little children among this rabble of young Beth-elites, there is every reason to suppose that the forty-two of them who were destroyed were the oldest ones, the ringleaders of the set, and who very well knew what they were about.” — Kitto. 25. Thence to mount Carmel… thence… to Samaria — Thus he follows in the steps of his departed master, and frequents the scenes of that master’s ministry. 1. Jehoram the son of Ahab — And brother of Ahaziah, who died prematurely from a fall from his upper chamber. 2 Kings 1:2; 2 Kings 1:17. With this Jehoram, or Joram, as he is often called, the dynasty of Omri came to an end. Eighteenth year of Jehoshaphat — See note on 2 Kings 1:17. 2. He put away the image of Baal — Discountenanced, and at least partially abolished, the Baal worship that had gained such strength in Israel during the reign of Ahab and Jezebel. At what particular period of his reign he did this does not appear, but perhaps it was after the war with Moab, and in consequence of the rebuke of Elisha given at 2 Kings 3:13. 3. He cleaved unto the sins of Jeroboam — That is, the calf-worship which Jeroboam established. His reformation was only partial. He turns from Tyrian idolatry, but worships still the idols at Beth-el and at Dan. 4. Sheepmaster — The word is rendered shepherd in Amos 1:1, and, according to some writers, means literally a marker, and serves to designate a shepherd, because it was his custom to mark his sheep in order to distinguish them. Mesha was evidently rich in sheep, and the hills and valleys of Moab, like those of Gilead on the north, (Numbers 32:1,) were well adapted to the pasturage of numerous flocks and herds. A hundred thousand lambs — “Much curious information might easily be presented with respect to ancient, and even modern, tributes in cattle. A curious instance is that of the Cappadocians, of whom Strabo relates that they used to deliver every year, as tribute to the Persians, fifteen hundred horses, two thousand mules, and fifty thousand sheep. This Moabite tribute seems very heavy, and doubtless it was so felt by them while it lasted; but in the same degree was it valuable to the crown of Israel; and the internal taxation, to which resort must have been had to make up for this lapse of external revenue, doubtless made the expedition eventually undertaken for the purpose of reducing the Moabites highly popular in Israel.” — Kitto. A hundred thousand rams, with the wool — Literally, A hundred thousand rams’ wool; that is, the wool of a hundred thousand rams. This number of rams would be, as many have remarked, a strange proportion for the number of lambs named; hence we understand with Thenius that the tribute was a hundred thousand fat sheep or lambs, (ëøéí,) and the wool of an equal number of rams, but not the rams themselves. Some understand that the tribute of both lambs and rams was paid in wool. 5. When Ahab was dead — Immediately after the death of Ahab Mesha had thrown off the yoke, but not until the reign of Jehoram was an effort made to subdue the revolt. Ahaziah’s sickness was the cause of this delay. See note on 2 Kings 1:1. 7. Sent to Jehoshaphat — Whose son and successor, Jehoram, was brother-in-law to Jehoram king of Israel by marriage with Athaliah, daughter of Ahab. 2 Chronicles 21:6. I will go up — In spite of the reproof of Jehu (2 Chronicles 19:2) for assisting Ahab in the war against Syria, Jehoshaphat repeats in substance the same act of joining Jehoram in battle against Moab. Perhaps, however, the interests of the kingdom of Judah demanded that Jehoshaphat should engage in this war with Moab, for the expedition of the combined armies of Moab, Ammon, and Edom against Jehoshaphat, which is narrated in 2 Chronicles xx, had probably occurred before this time. 8. Through the wilderness of Edom — That is, around the southern end of the Dead Sea, so as to attack the Moabites from the south. This was a longer and more difficult route than to have crossed the Jordan at the north end of the Dead Sea, and thence proceeded southwards; but it was probably chosen with the hope of taking the enemy by surprise, as the Moabites would hardly expect an attack from Israel in that quarter. 9. And the king of Edom — One further object of journeying by the way of Edom may have been to secure the co-operation of this king, who was now at peace and in league with Judah, but who might have been strongly tempted to revolt if he had been ignored in this war for the subjugation of Moab. No water for the host — A calamity very likely to overtake a vast army in that desolate and barren section of the land. 11. A prophet of the Lord — Observe the different disposition of the two kings. Jehoram despairs; Jehoshaphat inquires of Jehovah. The idolatries of his father and mother had utterly unsettled the religion of Jehoram, but Jehoshaphat still cleaves to the God of Israel. Here is Elisha — It seems that this prophet had accompanied or followed the host, and though not in the camp, was near at hand. He had probably been instructed by the Lord to follow the host, so as to be ready to make known Jehovah’s will and power. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 12. Went down to him — They do not presume to summon Elisha into their presence, but, humbled in spirit, all three of the kings go down to him, thereby showing their respect and reverence for him, and their confidence in his gift of prophecy. He probably sat waiting for them in some neighbouring valley. 13. Get thee to the prophets of thy father — A proper respect for the true God of Israel demanded that Jehoram should then and there receive a severe rebuke, for though he had put away the idols of his father, (2 Kings 3:2,) he had not returned to the pure worship of Jehovah. Nay — Reproach me not, (such is the purport of his words,) for we all seem to be about to fall into the power of Moab. 15. Bring me a minstrel — The power of music to quell the passions, to tranquillize the mind, and to bring the soul into a devotional frame, is no strange fact. See note on 1 Samuel 16:16. The prophets of the schools carried with them instruments of music to aid them in their prophesying, (1 Samuel 10:5;) and here Elisha, whose spirit was ruffled by the presence of the idolatrous Jehoram, calls to his aid the sound of music, that its soft tones may bring his soul into harmony with the inner world of spiritual vision. The hand of the Lord came upon him — The expression often occurs in Ezekiel to denote the imparting of Divine energy, which qualified the prophet for his holy work. 16. Make this valley full of ditches — More literally, Make this valley pits, pits. The valley was one of the broad water courses at the southern end of the Dead Sea, and was at that time dry. These pits were to catch and hold the water which was about to come from the distant hills of Edom. 17. Not see wind, neither… rain — A storm of wind usually precedes a heavy rain; but in this case the storm was to occur so far away from the Israelitish encampment that they would see nothing of it. 19. Fell every good tree — This is by no means a mere prophecy, as Wordsworth says; a simple prediction of what the allied armies would inflict on Moab; but a command as plain and positive as that by which he had formerly authorized the destruction of the idolatrous Canaanites. So utter a destruction of the Moabites did the Lord now authorize that he even suspended the law of Deu 20:19, which forbade the destruction of the fruit-trees of the enemy. The Israelites were not to occupy the land of Moab, as they did the land of the Canaanites, and therefore they had no need to spare the fruit-trees for their own use. But this felling of the good trees would be to the surviving Moabites a memorable woe. Their ruined cities they might speedily rebuild, and unstop their wells, or dig new ones, and clear the land of stones, but years must pass before new fruit-trees could be reared. Mar… land with stones — Literally, Grieve the land. That is, afflict, disfigure, and injure the land by casting stones upon it so as to make it sterile. A vast host like that led by these three kings could speedily cover a field with stones. 20. When the meat offering was offered — That is, at sunrise. “Miraculous manifestations of God’s mercy often take place at stated times of prayer, and thus God’s approval of such appointments is shown.” — Wordsworth. There came water by the way of Edom — There had been during the night a sudden and heavy fall of rain off among the mountains of Edom, where the valley in which the pits were dug took its rise; and so in the early morning the floods came rushing down, and filled all the pits and the bed of the valley with water. 22. Saw the water… red as blood — “As the suddenly appearing mass of waters was effected in a natural way by a violent rain in the distance, so also the illusion, that was so fatal to the Moabites, is explained in a natural way, indicated even in the text. From the red earth of the pits the water collected in them had assumed a reddish colour, which was considerably increased by the rays of the rising sun falling upon it, so that, seen from the distance, it must have appeared like blood. But the Moabites might be the less disposed to think of an optical illusion, as by their familiar acquaintance with the region they knew that the wady had at that time no water, and they had seen or learned nothing of the rain which had fallen far from them in the Edomite mountains.” — Keil. 23. They have smitten one another — The self-destruction of the allied armies of Moab, Ammon, and Edom, (see 2 Chronicles 20:22-25,) was still fresh in the minds of the Moabites; and knowing the enmity and jealousy existing between Judah and Israel, and confident that the Edomites were no fast friends of either party, they very naturally imagined, from the sight of what appeared so much blood, that the different kings had fallen out among themselves and destroyed each other. To the spoil — They supposed it only remained for them to go, as did Jehoshaphat on that former occasion, (2 Chronicles 20:25,) and gather up the precious jewels and other spoil from among the dead bodies. 25. Cast every man his stone — A vast host could in this way quickly even bury a field with stones. Compare note on 2 Kings 3:19. Stopped all the wells — “Wells, dug at great expense, were regarded as very valuable possessions. Isaac was a great well-digger, prompted thereto by the necessity of his vast flocks. To stop up wells was the most pernicious and destructive species of vengeance, the surest way to convert a flourishing country into a frightful wilderness.” — Thomson. Kir-haraseth — Called also Kir-haresh, (Isaiah 16:11,) Kir-heres, (Jeremiah 48:31,) and Kir of Moab, (Isaiah 15:1.) Its modern name is Kerak. The spot has been visited and described by several travellers. It was the chief city of the Moabites, and is situated on a plateau of high land ten miles east of the southern end of the Dead Sea, and some three thousand feet above the level of its waters. It occupies the top of a steep hill, and is surrounded on all sides by deep and narrow valleys, beyond which tower up lofty hills, cutting off all prospect in the distance except towards the northwest, where the deep Wady Kerak opens a prospect to the Dead Sea, and, in a clear day, even to Bethlehem and Jerusalem. The city is still enclosed by a partially ruined wall, flanked by seven massive towers. Slingers went about it, and smote it — From the surrounding hills, which overlook the city, they could hurl stones so as to smite many of the inhabitants. 26. To break through unto the king of Edom — He probably expected to receive less opposition from the king of Edom than from the other kings, and the Edomite forces were probably the weakest of the three armies that were encamped against the city. 27. Took his eldest son — His own son; not, as some have said, the son of the king of Edom. Amos 2:1, has no reference to this occasion.Mesha’s eldest son, and heir of the throne, must have been the dearest idol of his heart, and his sacrifice shown the utter despair to which he was driven. The rabbies say, that in his despair the king of Moab asked his servants how Israel could work such miracles, and was told that it was owing to Abraham’s sacrifice of his only son at the command of God. He accordingly hastened to offer up his firstborn son, hoping to receive like favours of Heaven. Offered him… upon the wall — In sight of his own people and of all the hosts of the besiegers. The offering was doubtless made to the Moabitish god Chemosh, not to the God of Israel. Mesha supposed that his misfortunes were owing to the vengeance of his gods, whom he had in some way offended, and by this costly sacrifice he sought to propitiate them. Human sacrifices were common among many of the ancient heathen nations. The story of Iphigenia sufficiently shows the existence of the practice among the Greeks. It prevailed also among the Carthaginians, the Phenicians, and most of the nations in and around Palestine. Causing children to pass through fire to Molech (2 Kings 23:10; Deuteronomy 18:10) is an allusion to this abominable custom. Diodorus Siculus relates, that “when Agathocles was going to besiege Carthage the people, seeing the extremities to which they were reduced, ascribed their misfortunes to the anger of their god, in that they had latterly spared to offer him children nobly born, and had fraudulently put him off with the children of slaves and foreigners. To make an atonement for this crime two hundred children of the best families in Carthage were at once offered in sacrifice, and no less than three hundred of the citizens voluntarily sacrificed themselves.” Philo, in a fragment preserved by Eusebius, says: “It was a custom among the ancients, on occasions of great distress, for the rulers of a city or nation, instead of leaving the entire population to destruction, to sacrifice the beloved of their children as a ransom to the vengeful deities.” There was great indignation against Israel — That is, according to some interpreters, there was great wrath on the part of the besieged Moabites against Israel for having driven them to such a terrible extremity. But why should Moabitish indignation against Israel cause the latter to abandon the siege? Keil, on the contrary, understands that this indignation was the wrath of God against Israel, first for having driven Mesha to such an extremity as to occasion his offering a human sacrifice, and then for abandoning the siege and leaving the city un-subdued. But this absurdly assumes that God was angry with Israel partly for doing the very thing he had, by his prophet, commanded them to do; (see note on 2 Kings 3:19;) and surely Israel could not justly be held responsible for the immolation of Mesha’s son. Then, further, the text clearly makes Israel’s abandoning of the siege the consequence, not the cause, of the indignation. It is better, therefore, to take the word here rendered against, (òì,) in the sense of over. The meaning then would be: Great indignation — an intense feeling of horror at the sight of the terribly loathsome spectacle on the wall of Kir-haraseth — came over Israel; that is, pervaded the whole Israelitish army. Departed from him — From the king of Moab. They were so deeply disgusted with the king’s horrible sacrifice that they felt no longer willing to stay and complete the subjugation of his capital, but turned away in utter loathing and contempt. Whether they were justifiable in thus abandoning the siege, the sacred writer does not say. This chapter, and the four that follow, are chiefly given to a detailed record of Elisha’s miracles. They not only afford us a lively picture of Elisha himself, but also open to us an inside view of the schools of the prophets, in which Elisha was a father. These schools had now become a prominent institution in Israel; and the term sons of the prophets, so uniformly used, seems to indicate a more intimate relation between pupils and master than that which existed in the days of Samuel.The general character of Elisha’s life and miracles was noticeably different from that of Elijah’s. As Stanley beautifully remarks: “The rough mantle of his master appears no more after its first display. He uses a walking-staff, (2 Kings 4:29,) like other grave citizens. He was not secluded in mountain fastnesses, but dwelt in his own house in the royal city, (2 Kings 5:9; 2 Kings 5:24; 2 Kings 6:32; 2 Kings 13:17.) or lingered amidst the sons of the prophets within the precincts of ancient colleges, embowered amidst the shade of the beautiful woods which overhang the crystal spring near Jericho that is still associated with his name; or was sought out by admiring disciples in some tower on Carmel, or by the pass of Dothan; or was received in some quiet balcony, overlooking the plain of Esdraelon, where bed and table and seat had been prepared for him by pious hands. 2 Kings 4:10. His life was not spent, like his predecessor’s, in unavailing struggles, but in wide spread successes. He was sought out, not as the enemy, but as the friend and counsellor of kings. His deeds were not of wild terror, but of gracious, soothing, homely beneficence, bound up with the ordinary tenor of human life.” In short, we may say that Elisha’s life and miracles were more like the still small voice that followed the whirlwind, the earthquake, and the fire of Elijah’s ministry; less sublime and fearful, but greater in their influence for good. THE WIDOW’S OIL , 2 Kings 4:1-7. 1. A certain woman — According to a Rabbinical conjecture she was the wife of Obadiah, who fed the persecuted prophets in the days of Jezebel. 1 Kings 18:5. Wives of the sons of the prophets — So these prophetical schools were unlike the monasteries in which celibacy was enjoined. Unto Elisha — The head of the institution was applied to as a father and lord who had power to help her in her distress. My two sons to be bondmen — The law of Moses provided (Leviticus 25:39-41) that, in case of poverty and inability to pay his debts, a man and his children might be sold, and remain in bondage until the next year of jubilee.Matthew 18:25, shows that this law was still in force in our Lord’s time. This fact, thus incidentally introduced in the history of Elisha, shows that in his day the law of Moses was the basis of judicial and civil proceedings in the kingdom of Israel. 4. Shut the door upon thee and upon thy sons — So as not to draw a crowd of curious spectators round, or make a vain and needless display of the miracle. Some miracles God works in secret for a chosen few. 6. The oil stayed — “It only ceased to flow when there was no vessel to receive it. This is a good emblem of the grace of God. While there is an empty, longing heart, there is a continual overflowing fountain of salvation. If we find in any place, or at any time, that the oil ceases to flow, it is because there are no empty vessels there, no souls hungering and thirsting for righteousness.” — Clarke. Compare 2 Corinthians 6:11-12. 7. Go, sell the oil, and pay thy debt — There is a resemblance between this miracle and that of our Lord when he sent Peter to catch a fish in whose mouth he should find money to pay the tribute. Matthew 17:27. In each case the miracle was to pay a debt, and was wrought, not publicly, but comparatively in secret.Some of the ancient interpreters find in this widow an image of the Gentile Church. The husband being dead, signifies that she was no longer joined to her ancient idolatries. Her coming to Elijah and obeying his word is explained as a type of the eagerness with which the Gentiles sought salvation at the hands of Christ and his apostles; and the abundant supply of oil represents the bountiful provisions of the Gospel to deliver all nations from the bondage of sin. ELISHA AND THE WOMAN, 2 Kings 4:8-37. 8. Shunem — The modern Solam, on the southwestern slope of the Little Hermon, and in full view of Mount Carmel, and in the midst of the finest cornfields of Palestine. Compare Joshua 19:18. A great woman — That is, a woman of great wealth. Compare the expression in 1 Samuel 25:2. Some have thought that this woman was a relative of the fair Abishag. 1 Kings 1:3. Constrained him to eat bread — Persistently urged him, in accordance with the hearty manner of Oriental hospitality. 10. Little chamber… on the wall — An aliyah, the most desirable and best fitted up room of an Eastern house. See note on 1 Kings 17:19. An upper chamber would be more retired than any other part of the house, and therefore especially appropriate for a prophet. Bed… table… stool… candlestick — Every accommodation for his convenience and comfort.The room was accordingly occupied at convenient times by the prophet and his attendant servant. 13. Wouldest thou be spoken for to the king — Hast thou any difficulty or concern in which the interference of the king or the captain of the host would be of service to thee? or wouldst thou like a place of honour procured for thee at the king’s court? The question implies that Elisha had great influence with the king; an influence obtained, doubtless, by means of the miracles which God had wrought through him. I dwell among mine own people — I live quietly and peaceably, and have no broils or difficulties with my neighbours requiring the interference of the king, and I have no desire to change my lot. “Godliness with contentment is great gain.” 1 Timothy 6:6. 16. About this season, according to the time of life — That is, about this time next year. Embrace a son — Fold in thy arms a child. To estimate the value of this promise we must remember that childlessness was a reproach and disgrace to an Israelitish wife. Compare Genesis 30:23; Luke 1:25. 18. When the child was grown — Large enough to go out by himself. To the reapers — In the neighbouring grain-fields. In June (16th, 1838,) Dr. Robinson passed through the grain-fields about Shunem, and wrote: “The fields in many parts were still covered with a rich crop of wheat, long ready and waiting for the sickle. The harvest in other quarters of the plain seemed to be already ended. Our guide from Jenin took us directly through several fields of grain, where his donkey and our mules cropped their fill in passing.” 19. My head, my head — He was probably sun struck, and this is the more likely in view of the season of the year, and of his own youth and tenderness. “I know by experience,” says Thomson, “that this valley glows like a furnace in harvest-time.” 21. Laid him on the bed of the man of God — She had probably heard how Elijah had raised the son of the widow of Zarephath to life. 1 Kings 17:19. 22. She called unto her husband — He seems to have stayed in the harvest field, not supposing any thing so serious in the case; and she seems to have concealed from him the death of the child. 23. Neither new moon, nor sabbath — These words imply that it was customary for the people on these holy days to resort to the prophets for help or instruction, and that the prophetical office had in Israel largely taken the place of the Levitical priesthood. The calf worship at Beth-el and Dan had utterly disorganized the lawful priesthood; and the regular worship of sacrifice and offering, as prescribed in the law, could not be observed in the northern kingdom, away from the ark and temple where Jehovah had recorded his name. Hence the pious were wont to resort to the prophets on the holy days, and perhaps the schools of the prophets answered partially the purpose of the synagogues of a later age. Hence this Shunammite’s husband asks her why she will go to inquire or seek help of the prophet on a day when the prophets were not wont to be inquired of. The fact that the new moons and the sabbaths were still religiously observed, shows that though there were many wide departures from the law of Moses, that law was not unknown in Israel. Comp. Leviticus xxiii, 3; Numbers 28:11. 25. She went, and came… to Mount Carmel — Some ten or twelve miles from Shunem, a distance which she doubtless travelled in a few hours. 27. She caught him by the feet — “This scene is natural and very graphic. If you ask after a person whom you know to be sick, the reply at first will invariably be, Well, thank God, even when the very next sentence is to inform you that he is dying. Then the falling down, clasping the feet, etc., are actions witnessed every day. I have had this done to me often before I could prevent it. So, also, the officious zeal of the wicked Gehazi, who would thrust the broken-hearted mother away, probably thinking her touch pollution, agrees perfectly with what we know of the man and of the customs of the East.” — Thomson. The Lord hath hid it from me — The prophets were not always illumined with the gift of foresight or of vision. They were not always “in the Spirit.” 28. Did I desire a son of my lord — She speaks the emotional language of one that is bewildered with a sudden sorrow. So far as appears from what is here written, she did not relate the fact of the child’s death, but left him to infer it from the language of her grief, or learn it by special Divine revelation. But we need not assume that all she said to Elisha is here written. 29. If thou meet… salute him not — As though he had said, “You will have no time to linger, and a pausing to give or receive compliments may not only cause much waste of time, but so distract your thoughts as to frustrate the object of your mission.” When a miracle is wrought through many intermediate instruments and agencies it is necessary that those instruments be in perfect unison with each other, and in sympathy and harmony with the mind and will of Him with whom alone is the power to work miracles. Lay my staff upon the face of the child — Did Elisha expect that the child would be raised by this means? The Scripture does not say, and all attempts to answer this question must be at best merely conjectural. Keil thinks that Elisha sent Gehazi, not expecting that he would raise the child, but to show the Shunammite, and perhaps Gehazi also, that the power to work a miracle did not lie magically in himself or his staff, but solely in the power of God, exerted in answer to the prayer of faith. It is possible, however, that the failure was owing to the unfitness of Gehazi to work his part of the miracle, or to the fact that after Elisha had given this command to Gehazi and sent him away, he changed his mind and went himself with the woman. See more on 2 Kings 4:31. 30. I will not leave thee — After the heartless attempt of Gehazi to thrust her away from the prophet’s presence, (2 Kings 4:27,) she has no confidence in his ministry, even though he carry the staff of Elisha. Sacred vestments and a holy commission will not command the confidence of earnest souls, unless they be associated with a minister who himself gives evidence of a true and tender heart. 31. Neither voice, nor hearing — He uttered no cry, he paid no heed. That is, he gave no signs of life. Here again comes up the question, Why was Gehazi’s mission with the staff a failure? First of all, we maintain that it is far from certain or evident that Elisha expected his staff and his servant would be effectual in raising the dead. On the contrary, it is very possible that he meant Gehazi’s mission should be a failure, in order to show that the miracle could not be wrought by any supposed magic of the staff, or by any mere human agency whatever. But on the other supposition, certainly admissible, and even probable, that the prophet expected his staff to resuscitate the child, the failure is thus well explained by Kitto: “Elisha did not at first mean to go himself to Shunem, and for that reason sent his staff to supply the lack of his own presence. But after he had sent away the servant, his observation of the uneasiness of the mother, whom he had expected to have gone home satisfied, and her avowed determination not to leave him, induced him to alter his purpose, and with the kindness natural to him, to forego his own engagements at Carmel, and to accompany her to her forlorn home. It was probably in consequence of this change of plan that no response was made to the first claim of faith by means of the staff. That appeal was in fact superseded the moment he resolved to go in person, the Lord thus reserving for the personal intercession of his prophet the honour of this marvellous deed.”But Gehazi’s supposed unfitness to work the miracle, and the woman’s lack of faith in him, are facts not to be overlooked. They may be a sufficient reason for the failure of Gehazi’s mission. For in the realm of the miraculous Divine Power works not blindly nor arbitrarily, but according to sacred laws. To affirm that there must be a sympathetic union or spontaneous affiliation between the human agencies employed and those deeply concerned in a given miracle, is only to say what is abundantly suggested in the Scriptures. Nor is this to degrade a class of miracles to the low plane of animal magnetism, or explain them away on naturalistic principles; yet it need not be denied that the psychological basis of animal magnetism was a medium through which many miracles were performed, and without which some miracles could not have been wrought. When the disciples, after their failure to heal a lunatic child, asked Jesus why they could not work the miracle, he replied, “Because of your unbelief,” Matthew 17:20. Compare Matthew 13:58; Mark 6:56; Mark 9:23. 32. The child was dead — This statement, as well as that of 2 Kings 4:20, clearly forbids the supposition that the child had merely fainted, or fallen into a trance. He was really, not merely apparently, dead. 34. Lay upon the child — He knew what Elijah had done in a similar case, (1 Kings 17:21,) and followed his example; but doubtless both Elijah and Elisha used these natural measures in accordance with some Divine revelation which was given them. His mouth upon his mouth — This was designed to convey his own animal warmth to the dead child. He would thus use the natural means which God might make instrumental in working that which lay altogether beyond the power of Elisha. This placing of his mouth, eyes, and hands upon those of the child, bore the same relation to this miracle which the spittle and the washing in Siloam did to the miracle by which Jesus gave sight to the man blind from his birth. John 9:1-7. Divine Power could have raised this child to life in answer to Elisha’s prayer without any other action on the part of the prophet, but Divine Wisdom decreed otherwise. Christ opened one blind man’s eyes by a single command; but in other cases he adopted peculiar measures to work substantially the same miracle. We cannot tell why, but we accept the facts, and argue from them the depth of the riches both of the wisdom and knowledge of God. Romans 11:33. We do not presume to deny that our God might have adopted a different plan of redemption from the one we have, but we may well question the possibility of a wiser one; and though we cannot fathom all its mystery, we accept with joy the fact of “God manifest in the flesh;” and in the blessed incarnation of our Lord, to use the analogy of this miracle of Elisha, we see with wonder how the Godman stretches himself upon our cold, lifeless humanity, that was dead in trespasses and sins, and even contracts himself to vile narrow span of our infancy, childhood, manhood; his blessed mouth and eyes and hands come into contact with our own. He breathes upon us the Holy Ghost, and we are quickened and warmed into a new and eternal life. We are thus raised from spiritual death, and our ears hear, and our eyes see, and our hands handle, the Word of life. 1 John 1:1. The flesh of the child waxed warm — Thus the miracle was wrought, not instantaneously, but by slow degrees. 35. Returned, and walked in the house — That is, he left the child, and went down stairs, and paced to and fro in a larger room than his own little chamber. His own animal heat might have become much reduced by absorption into the cold body of the child, and his walking to and fro was probably, as Bahr suggests, an involuntary result of the great emotion with which he looked and waited for the fulfilment of his prayer. Went up — Upstairs again into his own room. He went up and repeated his former efforts again. Sneezed seven times — “When the nervous influence began to act on the muscular system, before the circulation could be in every part restored, particular muscles, if not the whole body, would be thrown into strong contractions and shiverings, and sneezing would be a natural consequence; particularly as obstructions must have taken place in the head and its vessels, because of the disorder of which the child died.” — Clarke.As might be expected, there have not been wanting rationalistic interpreters, who have explained this miracle as a case of suspended animation, or fit of apoplexy, and Elisha’s efforts as the manipulations of animal magnetism, by which sensation was restored. Of course, such expositors ignore or deny the plain statement that the child was dead, and so do not explain, but contradict and torture the word of Scripture. 38. Came… Gilgal — Where was a school of the prophets. See note on 2 Kings 2:1. A dearth in the land — The seven years’ famine which Elisha had foretold. 2 Kings 8:1. This is mentioned to show the necessity of their sending out into the fields to gather herbs for food. Sitting before him — As disciples were wont to gather round their master to listen to the instructions which fell from his lips. Set on the great pot — That is, put it over the fire. The great pot is mentioned as a well known, commonly used article among them. Seethe pottage — Boil vegetables. 39. Herbs — ΰψϊ, oroth. “This noun is derived from ΰεψ, in the signification to shine, glitter, so far as verbs of shining are also applied metaphorically to blossoming, sprouting, ripening.” — Furst. Whether the word means some particular vegetable, or stands for herbs in general, is not settled. Perhaps oroth were a sort of vegetable for which wild gourds might be easily mistaken. Wild gourds — One species of that extensive family of cucumber-like vegetables, abundant in the East, some of which are edible and some bitter and poisonous. Of one of these species Kitto says: “In the desert part of Syria, Egypt, and Arabia, and on the banks of the rivers Tigris and Euphrates, its tendrils run over vast tracts of ground, offering a prodigious number of gourds, which are crushed under foot by camels, horses, and men. In winter we have seen the extent of many miles covered with the connecting tendrils and dry gourds of the preceding season, the latter exhibiting precisely the same appearance as in our shops; and when crushed, with a crackling noise, beneath the feet, discharging, in the form of a light powder, the valuable drug which they contain.” Shred them — Sliced them; cut them up into small shreds or slices. 40. Death in the pot — That is, some deadly poison. We need not suppose that there was any thing really poisonous in the pot, but the extreme bitterness of the wild gourds, which had been mistaken for oroth, caused their alarm, and they at once supposed that the pottage was really poisoned. 41. Then bring meal — What was there in the meal to counteract the bad properties of the gourds? Nothing, necessarily. The meal, like the salt cast into the foul waters of Jericho, (2 Kings 2:21,) and the tree at Marah, (Exodus 15:25,) was merely the suggestive symbol of the Divine powers of nourishment and healing which subsisted in Elisha’s God. It bore a similar relation to this miracle that Elisha’s stretching himself upon the body of the dead child did to the Divine power that raised the child to life.It was the earthly medium through which the Spirit worked. No harm in the pot — All the bad properties of the pottage were miraculously taken away. So, say some of the older divines, the healthsome meal of sound Christian doctrine, entering into the mind and heart of the Church, shall counteract and take away the poison of ill-born heresy. 42. There came a man — Probably while Elisha still abode at Gilgal, and very soon after the last-mentioned miracle. This man was one of the pious in Israel who did not acknowledge the priests of the calf-worship at Beth-el and Dan. Baal-shalisha — This was either identical with “the land of Shalisha,” mentioned in 1 Samuel 9:4, or else a city of that district. According to Eusebius and Jerome, it lay some fifteen miles north of Lydda, or Diospolis, the modern Ludd, and hence somewhere near, if not at, the site of the present ruins Khurbet Hatta, and therefore about twenty miles west of Gilgal. Near this spot three watercourses unite in the large Wady Kurawa, and hence Thenius conjectures the origin of the name Shalisha, land of three. It was also, perhaps, a seat of the Baal-worship instituted by Jezebel. Brought the man of God bread of the firstfruits — The law ordained that the firstfruits should be given to the priests, (Numbers 18:13; Deuteronomy 18:4;) why, then, are these now brought to Elisha? Doubtless because the legal priesthood had been abolished in the northern kingdom, (see 2 Chronicles 11:14,) and the Lord had raised up the prophetical office to such a religious power and importance as virtually to take its place. Full ears of corn in the husk thereof — Rather, Garden fruits in his sack. That is, says Gesenius, “the produce of gardens, as earlier and more valued than those of the fields; just as with us the finer species of fruits and herbs are cultivated in gardens, and are superior to those growing in the fields. We may perhaps understand grits, or groats, made from the new and earliest grain, in preparing which, as an offering to God, the best and earliest ears were selected from garden wheat or other grain.” 43. His servitor — His minister; attendant. Probably Gehazi. This before a hundred men — Do you expect me to feed a hundred with these few loaves, which are barely sufficient for us? Compare Luke 9:13; John 6:9. Here was not only an expression of surprise, but it was prompted by a Judas-like feeling of covetousness on the part of Gehazi, who would keep all for himself. They shall eat, and shall leave — This word of the Lord shows that the miracle was not wrought by the prophet, but by a Divine power far beyond him and above him. But by this miracle God honoured him, and strengthened the faith of the people. Here, says Wordsworth, “is a specimen of the work of Christ in apostolic Churches, receiving the alms of the faithful at God’s altar, and seeking for true riches by bestowing those offerings, blessed by God with increase, to the benefit of his people.” 1. Naaman — According to some of the rabbies, he was the man who drew the bow and unintentionally killed Ahab, king of Israel. 1 Kings 22:34. Josephus, in giving account of Ahab’s death, makes the same statement, but makes no mention of Naaman’s leprosy, or its cure by Elisha. Captain of the host… of Syria — Commander-in-chief of the Syrian army. A great man with his master — That is, greatly prized, loved, and reverenced by his king. In Ben-hadad’s court there was no man so great as Naaman. By him the Lord had given deliverance unto Syria — That is, by some great and famous exploit Naaman had won a memorable victory for the Syrians. Perhaps the very exploit which had secured him this fame and honour with the king was his shooting Ahab. A mighty man in valour — A valiant warrior. He was every inch a soldier, and had gained his honours by valour as well as by fortune. But he was a leper — And this cast a shadow over all his greatness. “Every man,” says Henry, “has some but or other in his character; something that blemishes and diminishes him; some alloy to his grandeur, some damp to his joy; he may be very happy, very good, yet, in something or other, not so good as he should be, nor so happy as he would be. Naaman was as great as the world could make him, and yet the basest slave in Syria would not change skins with him.” In Syria the leprosy was no bar to human society, nor to offices of trust and honour; but in Israel the leper was made to dwell alone, and could not mingle in society. Compare Leviticus 13:46; Numbers 5:2; 2 Chronicles 26:21. The leprosy is a significant type of sin and spiritual impurity; and how many there are of great worldly honour and power, having all of earth that heart need wish, while in spirit they are lepers! 2. By companies — In troops; marauding parties that roved out in the Israelitish territory in quest of plunder. A little maid — Like Joseph in Egypt, and Daniel in Babylon, this captive girl becomes the instrument of making Jehovah known among the heathen. 3. Recover him of his leprosy — Literally, he would gather him from his leprosy. The expression is an allusion to the Israelitish custom of shutting lepers out of the camp, and gathering them in again after their leprosy was healed. The same expression is used of Miriam’s reception into the camp after her exclusion of seven days. Numbers 12:14. 5. I will send a letter — A letter of introduction; also stating Naaman’s affliction, and requesting the king’s services in his behalf. See 2 Kings 5:6. Ten talents of silver — About seventeen thousand dollars. Six thousand pieces of gold — Probably gold shekels are meant, and if so, their value would have been about thirty-four thousand dollars. Ten changes of raiment — Costly robes, to be worn on great occasions, and of which the Orientals are very fond. These presents were all exceedingly valuable, and show the power and riches of Naaman, and his willingness to go to any pains and expense in order to be healed. 6. That thou mayest recover him of his leprosy — The letter made no mention of the prophet Elisha. The king of Syria presumed that Elisha’s fame and power to work miracles was known throughout Samaria, and especially to Jehoram, and he seems to have imagined that the king of Israel had entire control over his prophets, and their miraculous powers. 7. Am I God — As much as to say: Who but God can cure the leprosy? Who but He who has all power over human life? In his unbelief and carelessness Jehoram had forgotten that there was a man in his kingdom through whom God worked miracles. Seeketh a quarrel — Jehoram fails to see the hand of God in all this; his worldly spirit discerns only a stratagem to break the peace between the two nations. He imagines Ben-hadad will ask an impossible thing of him, and then, because he cannot work a miracle for him, will war against him. His obtuseness is equal to Ben-hadad’s ignorance. 8. Wherefore hast thou rent thy clothes — Why yield to such frenzy of emotion and alarm? Hast thou forgotten the miracle in the wilderness of Edom, (see 2 Kings 3:13; 2 Kings 3:18,) and will thou still be stubbornly ignorant that there is a prophet in Israel through whom God works? 9. Came with his horses and… chariot — In great pomp and state. And he expected that Elisha would show respect for the evidences of royal favour with which he was accompanied. The house of Elisha — The prophet seems to have had a residence of his own in the city of Samaria. Compare 2 Kings 6:32. 10. Sent a messenger — He would not respect Naaman’s pride enough to do him the honour of going out to him in person. It was his purpose to humble the proud spirit of the Syrian soldier. Wash in Jordan seven times — This command was another measure designed to humble Naaman even more than the neglect of the prophet to come out of his house to see him. So the very simplicity of the Gospel is a stumbling block to the proud. 11. Naaman was wroth — He was every inch a soldier, and not wont to be treated with indifference like this. The manner of his reception at the prophet’s house seemed to him utterly contemptuous. I thought — He had pictured in his own mind a reception worthy of a king. He was exalted in his own eyes, and had marked out in his own fancy a mode of cure to suit himself. So with many who presume to seek the grace of God in the Gospel. They form in their own minds plans and measures by which they would fain receive God’s blessings of salvation, but the Lord has them in derision. 12. Abana — The main stream by which the plain of Damascus is fertilized, and bears now the name Baroda. “It rises in the high plain south of Zebedany, on Anti-Lebanon, where I afterwards visited its fountains, and rushes in a southeasterly course down the mountain till it issues upon the plain. Here it turns eastward, and flowing along the north wall of the city, takes its way across the plain to the northern lakes. It is a deep, broad, rushing mountain stream; and although not less than nine or ten branches are taken from it for the supply of the city and the plain, yet it still flows on as a large stream, and enters the middle lake by two channels. The water is limpid and beautiful.” — Robinson. Pharpar — The modern Awaj, that flows some distance south of Damascus. Its sources, course, and the lake into which it empties, were first explored by J.L. Porter in the year 1852. He says, “It has two principal sources, one high up on the eastern side of Hermon, just beneath the central peak; the other in a wild glen a few miles southward. The streams unite near Sasa, and the river flows eastward in a deep rocky channel, and falls into a lake about four miles south of the lake into which the Barada fails. Although the Awaj is eight miles distant from the city, yet it flows across the whole plain of Damascus; and large ancient canals drawn from it irrigate the fields and gardens almost up to the walls. The total length of the Awaj is nearly forty miles, and in volume it is about one fourth that of the Barada. The Barada and the Awaj are the only rivers of any importance in the district of Damascus, and there can be little doubt that the former is the Abana, and the latter the Pharpar.” Better than all the waters of Israel — It was natural for the Syrian captain to prefer the streams of his own land to those of an enemy’s country. The Jordan is described by Robinson as “a deep, sluggish, discoloured stream;” and as it flows in its deep bed through wild, desolate jungles, until it empties into the Dead Sea, Naaman might have thought it a useless river in comparison with those limpid rivers of Damascus, which, flowing through the great plain, change it from a desert to a paradise. “Once and again,” writes Tristram, “we crossed the Barada (Abana) by low bridges; and as we beheld its fertilizing powers, and recalled the barren sides of Jordan, we could not but sympathize with the natural feeling of Naaman.” Went away in a rage — “Carnal minds,” says Wordsworth, “despise the foolishness of preaching, and the simplicity of the sacraments. They look on the Christian Jordan with Syrian eyes. But the true believer knows that one drop of water, set apart by the Divine ordinance of God, has more virtue than all the Abanas and Pharpars of the world.” 13. My father — A form of address peculiar to an intimate and confidential servant, who might have great power over his master. 14. His flesh came again — Whether Naaman began to be cured at the first washing, and gradually lost his leprosy as he continued to wash, or whether the cure was instantaneously wrought at the last washing, we are not informed. In either case the means prescribed by the prophet were thoroughly effectual, and showed Naaman that his cure was effected, not by a magical touch of the prophet, but by the living God of Israel. 15. He returned — Deeply humbled, and filled with adoring gratitude to the mighty God who had wrought his cure. No God… but in Israel — Not even in Syria, but in Israel alone, is there any God worth worshipping! A little before he had boasted of the rivers of Damascus, but he cannot henceforth reverence her gods. 16. I will receive none — It seems to have been a custom for the prophets to receive presents from those who consulted them, (1 Samuel 9:7,) and it would appear from 2 Kings 8:8-9 that on another occasion Elisha himself received a present from the king of Syria; why, then, did he refuse to accept one from Naaman? Some say because Naaman did not offer his present until after his cure, and thereby showed no little disrespect to the prophet; but a better reason is found in Elisha’s own words, 2 Kings 5:26, “Is it a time to receive money and garments,” etc. It was a time of hypocrisy and avarice among the professed prophets and priests in the northern kingdom, and this fact brought the sacred office into disrepute and contempt among the people. It was wise, therefore, for Elisha, in connexion with this great miracle of healing, to decline the rich present of Naaman, so that all might know that the mighty works of God’s grace were free, and that avarice dwelt not in the heart of the true prophet of Jehovah. 17. Two mules’ burden of earth — Though convinced that there was no God in all the earth but in Israel, (2 Kings 5:15,) he could not yet divest himself of the polytheistic notion that each land had its particular divinity, who could be appropriately worshipped only on his own soil. 1 Kings 20:23. He therefore wished to carry home with him a part of the sacred soil of Israel, not merely for the purpose of building an altar with it, though this may have been a part of his plan, but also that he might spread it out near his own home and worship Jehovah on it there. He would thus, though in Syria, be worshipping on Israelitish soil, and he supposed that his devotions would for that reason be more acceptable to the God of Israel. This thought is illustrated by the reverence Mohammedans have for the soil of sacred localities. “To the Mohammedans at the present day,” says Kitto, “the sacred soil is that of Mecca; and the man accounts himself happy who has in his possession the smallest portion of it for use in his devotions. He carries it about his person in a small bag; and in his prayers he deposits this before him upon the ground in such a manner that, in his frequent prostrations, the head comes down upon this morsel of sacred soil, so that in some sort he may be said to worship thereon.” 18. Pardon thy servant — Here is truly an example of one asking pardon, or at least apologizing, for an offence he is yet to commit. But the peculiar nature of the offence is to be taken into consideration, and it must not be assumed that Elisha sanctioned his purposes. See on 2 Kings 5:19. My master — The king of Syria. Goeth into the house of Rimmon — The temple erected in honour of this Syrian deity, and in which the idol was pompously worshipped. This is the only scriptural mention of this Syrian deity, but traces of the name appear in Tabrimon (1 Kings 15:18) and Hadadrimmon Zechariah 12:11. As to the origin and signification of the name no settled opinion can well be formed. As Rimmon (ψξεο) signifies a pomegranate, some have thought this deity was the emblem or personification of some fertilizing principle in nature, and hence presenting a relic of the ancient tree-worship of the East. Others take Rimmon to be “the abbreviated form of Hadadrimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate, which was his symbol, Hadadrimmon would then be the sun-god of the later summer, who ripens the pomegranate and other later fruits, and, after infusing into them his productive power, dies, and is mourned with the ‘mourning of Hadadrimmon in the valley of Megiddon.’” Zechariah 12:11. But Selden, Gesenius, and others, derive the word from the root ψεν, or ψξν, to be high, and understand it as the name of the supreme Syrian god, the “most high.” He leaneth on my hand — That is, Naaman attended the king when he went to worship, and assisted him when necessary in the performance of peculiar ceremonies. I bow myself — As it had been one duty of Naaman, as the king’s adjutant, to accompany his master into the temple of Rimmon, he had, of course, been accustomed to show all proper respect and reverence for the place and the worship. When his master bowed, he bowed; and now when he returns to his master he expects to be required to perform the same service still. He wishes to be a loyal subject and servant of his king, but he cannot truly worship Rimmon. He hopes, therefore, to be excusable, if, as a loyal subject, he submits to go through the mere forms of service which his king requires, but does not allow his heart to engage in the idol-worship. 19. Go in peace — The prophet neither approves nor disapproves what Naaman says. He simply bids him farewell, without expressing any judgment on the sentiments he had uttered. He doubtless had wise reasons for this course of action towards him. To have sought to correct all Naaman’s erroneous notions might have led Elisha too far aside from his proper work in Israel, and might also have imposed on the Syrian captain obligations which he had no power to meet, and which, under his peculiar circumstances, might as well remain unknown to him. Elisha, therefore, wisely leaving him to the spiritual guidance of the Almighty, bids him depart in peace. GEHAZI’S CURSE, 2 Kings 5:20-27. 20. Gehazi, the servant of Elisha the man of God — This individual has been introduced to us before, in the previous chapter, and once, at least, not to advantage, when he attempted to thrust away the weeping Shunammite from the feet of Elisha. 2 Kings 4:27. The stately and solemn style in which he is here mentioned — the servant of Elisha the man of God — is in fearful contrast with the covetousness and falsehoods which are immediately to be told. Gehazi has well been called the Judas Iscariot of the Old Testament. This Syrian — These words breathe a spirit of contempt; as if a Syrian, a Gentile, ought to have been taxed. As the Lord liveth — By this solemn oath he makes his course a matter of conscience and religion. For a perverse heart, stubbornly bent on sinning, may even presume to swear its darling sin into a virtue. 23. Naaman said… take two talents — Worth about three thousand three hundred and twenty dollars. Upon two of his servants — Naaman’s servants. Comp. 2 Kings 5:24. The gift was a weight which one could not well carry. 24. Came to the tower — Rather, To the hill. äòôì, the hill, here means either the hill on which Samaria was built, or the particular eminence on which Elisha’s house stood. 26. Went not mine heart with thee — Elisha, by Divine revelation, was enabled to see all Gehazi’s actions and read the wickedness of his heart. So Peter, in the case of Ananias and Sapphira. Acts 5:1-11. Is it a time to receive money — Shall we, by covetousness, identify ourselves with the corrupt and lying priests and prophets who bring dishonour on Jehovah’s name, and on the holy office, by receiving, with avaricious grasp, money and garments and cattle and servants? However right and proper in itself it might be for priests or prophets to receive such gifts under ordinary circumstances, the times then forbade. Such gifts had in Israel become so associated with priestly covetousness and venality that it behooved the true prophet to decline them. 27. Unto thy seed forever — “Who can tell but that the victims of this horrid plague, now seen about the city [Samaria] and at Nablus, the present home of all the Samaritans, may be the heirs of this heritage of Gehazi?” — Thomson. He went out from his presence — And from that time forth he seems not again to have ministered unto Elisha, though he might afterwards have been often called the servant of Elisha. See on 2 Kings 8:4. A leper as white as snow — Hence we learn that the disease of Naaman and the curse of Gehazi was the white leprosy. Comp. Exodus 4:6; Numbers 12:10.Let not the punishment of Gehazi be thought too severe. Important principles were involved in his conduct, for, according to 2 Kings 5:26, it was a time when the representatives of the sacred office needed to observe the greatest caution against the spirit of worldliness. Then, too, Gehazi’s acts on this occasion were a complication of wickedness. He showed contempt for the judgment of his master in the matter of receiving gifts: he meanly misrepresented the prophet by making him ask for what Naaman had just heard him most positively refuse: he invented a false story to blind the eyes of Naaman: and finally told a miserable lie in the hope of escaping detection from Elisha. Add to all this the foul spirit of covetousness that actuated him through all this evil course and his curse will not appear too great.The extending of his curse to his children after him is but another exhibition of the terrible consequences of human sinfulness. Gehazi’s posterity were innocent of their father’s sins, but, like many others, they were compelled to bear the consequences of ancestral crimes. That thousands of innocents are subjected to suffering because of the sins of others is a fact which none can deny. Why this is permitted, under the government of an all-wise God, is a question which he has not seen fit fully to answer. 1. The sons of the prophets — The members of one of the prophetical schools, probably the one at Jericho. Compare 2 Kings 2:5. The place where we dwell — The house we occupy here at Jericho. Gilgal, which many expositors have supposed to be the place here referred to, was too far from the Jordan to meet well the conditions of this narrative, and the Gilgal where the prophets had a school was certainly not the spot where Joshua first pitched his camp after crossing the Jordan. See note on 2 Kings 2:1. Too strait for us — Too small for our accommodation. The numbers of the prophets seem to have increased, both in Judah and Israel, in proportion to the increasing wickedness of the two kingdoms. Here, too, it appears that the prophets dwelt in houses of their own; probably rude huts or booths, which their own hands had made. So in Samuel’s time they had their habitations (Naioth) near Ramah. See note on 1 Samuel 19:19. 5. The axe head fell into the water — The word rendered axe head is, literally, iron; but the connexion clearly shows that the iron axe head is meant. Alas, master — These words were not only an expression of sorrow, but in effect were also a petition to Elisha to recover the lost axe. It was borrowed — Literally, It was asked. The probable meaning is conveyed by the word borrowed, though some critics doubt whether ùׁ ?àåìcan have this meaning. But none can well dispute that the word may here mean, it was obtained by asking, and that certainly may mean borrowing. Keil maintains that it had been begged for, and obtained as a present; but in that case there would not have been so much room for sorrow over its loss as this prophet felt. He appears to have been too poor to have an axe of his own, and so borrowed one for the present occasion. If the tool had been his own, no matter how he had obtained it, its loss would not have been so keenly felt by a sensitive soul; but to lose a borrowed tool, kindly lent him upon his asking for it, was a sore grief to him. 6. He cut down a stick — According to Vatablus, he made a new handle, and threw it in the water so dexterously that it entered the hole or socket of the iron. This, however, has a tendency to explain away the miracle, and reduce the whole affair to a mere feat of dexterity. “Would,” says Keil, “that the expositors who believe this would only make the trial, in order to convince themselves, by practice, of the untenableness of their theory!” The iron did swim — Or, he made the iron flow; that is, float on the surface of the water, so that Elisha’s disciple could reach forth his hand and take it. It was, therefore, a real miracle which Elisha wrought on this occasion.Many of the older expositors find in this miracle an allegory of sin and redemption. The falling of the axe head into the water, they tell us, is typical of man’s fall by sin. The new, living wood, by which it was raised, represents the wood of the cross, by which fallen humanity is raised from the depths of sin and restored to the service of God. This allegorical interpretation seems, however, to be too far-fetched. Better to view it in contrast with the miracle of Naaman’s cure, as showing how the providence and power of God extends to the relief of the poorest and most unknown of his worshippers, as well as to the nobles of the earth. 8. The king of Syria — Ben-hadad. Compare 2 Kings 6:24. Warred against Israel — The causes and the date of this war are unknown. From 2 Kings 6:23 we learn that the war consisted of incursions by marauding bands, and not a regular military campaign, like the one mentioned in 2 Kings 6:24. The king of Syria, however, was himself engaged in this dishonourable kind of warfare. In such and such a place shall be my camp — That is, the Syrian king and his officers laid plans for such a disposition and movement of their forces as would deceive and circumvent the Israelites. He probably formed his camp into ambuscades, expecting to surprise and ensnare the forces which the king of Israel might send against him. 9. Beware that thou pass not such a place — That is, avoid leading or sending your forces into such a spot. This is a more natural explanation of these words than that of many interpreters, who explain them thus: Beware that thou do not overlook or fail to preoccupy and guard such a place. To pass over, in the sense of overlooking or failing to notice a place, is, to say the least, a very unusual meaning of òáø. Its common signification is, to pass through or over, in marching from one place to another; and the loyal Elisha, with true seer-like counsel, warns his king against leading his troops over the spots where bands of the enemy are lying in ambush to surprise him. Thither the Syrians are come down — Into that spot the Syrian bands have already come down and put themselves in ambuscade. 10. The king of Israel sent to the place — Sent spies to the place, in order to ascertain if Elisha had given correct information and wise counsel. Saved himself there — Not by sending armed forces to rout the ambushed Syrians, or to pre-occupy the place before the Syrians came down to it, but by observing the counsel of the prophet, and not passing through that locality. Again and again was he thus made acquainted with the plans and movements of his enemy, and escaped the snares set for him. 11. Sore troubled — Ben-hadad was vexed and chagrined to find that all his plans and movements were made known to the Israelites, and that they could thus treat all his stratagems with derision. He at once suspected that there were traitors in his own camp. 12. One of his servants said — How knew this servant that Elisha gave the information? The fact was probably well known and much talked of in Israel, and from some Israelite this Syrian obtained his knowledge. In thy bedchamber — A proverbial expression meaning the most secret and confidential plans and counsels of the king. 13. Go and spy where he is — How blind, to imagine that he who could tell his secret counsels could not also frustrate the movements of his spies. Dothan — A beautiful spot on an eminence still bearing the name Tell Dothan, about twelve miles north of Samaria; the same place to which Joseph went in search of his brethren. Genesis 37:17. 15. Servant of the man of God — Not Gehazi, but another chosen in his place; probably a young man taken from one of the schools of the prophets. 17. The Lord opened the eyes of the young man — His natural eyes saw only the horses and chariots of Syria, and he could not understand Elisha’s meaning when he said, They that be with us are more than they that be with them. He stood in blank bewilderment, terrified at sight of the enemy’s host, and not knowing what to make of his master’s words. In answer to Elisha’s prayer God opened his spiritual eyes, unvailed his inner sense, and lifted him for a moment to the high plane of Elisha’s supernatural vision, whence he obtained a view of the mighty creations of the spiritual world around him. This sight into the spiritual world was not an instance of hallucination, but a miracle of grace; an instance of that Divine ecstasy or trance in which the holy seers were enabled to behold the visions of the supersensual world, and which consists essentially in this, that the human spirit is seized and com-passed by the Divine Spirit with such force and energy that, being lifted from its natural state, it becomes altogether a seeing eye, a hearing ear, a perceiving sense, that takes most vivid cognizance of things in either heaven, earth, or hell. The mountain was full of horses and chariots of fire — These horses and chariots were there before the young man’s eyes were opened to behold them; and so we may well believe that millions of spiritual beings walk unseen around us, and perhaps minister to us in a thousand ways when we are unconscious of their presence. “The angel of the Lord encampeth round about them that fear him.” Psalms 34:7. Compare notes on 2 Kings 2:11-12. 18. When they came down to him — When the Syrian host came down to Elisha to capture him. Smote them with blindness — The same Divine power which, in answer to prayer, opened the spiritual eyes of the young man, closed and blinded even the natural eyes of the enemies of Elisha. Jehovah blesses his servants with enlarged visions of his power and glory, but curses his enemies with blindness. Compare Genesis 19:11; Acts 13:11. 19. I will bring you to the man — There was a sort of irony in these words of Elisha, which virtually treated the enemy with derision. He brought them indeed to the man they sought, but not in the place nor under the circumstances in which they would fain have found him. 20. The Lord opened their eyes — To them, long blinded and groping in darkness, and led through an enemy’s country they knew not whither, it was a relief to see once more. 21. Shall I smite them — Perhaps this question was prompted by the remembrance of Ahab’s great mistake in not smiting the king of Syria when he had him in his power, and for which mistake he was so sternly rebuked by one of the prophets. 1 Kings 20:35-43. 22. Wouldest thou smite — That is, according to many interpreters, thou wouldest not smite those whom thou hadst made prisoners of war, much less these whom God has miraculously delivered into thy hands. But it is a fact that the law authorized the Israelites to destroy their prisoners of war, (Deuteronomy 20:13,) and it was often actually done, and in more than one instance they were severely blamed for neglecting to do it. Better, therefore, with the Septuagint, Chaldee, Syriac, and Vulgate versions, not to render it as a question, but thus: That which thou hast captured with thy sword and with thy bow thou mayest smite; set bread and water before these, etc. That is, do not treat these who have been so marvellously delivered into thy hands as ordinary prisoners of war; feast them well and send them back, and thou shalt accomplish a far greater victory. This was an anticipation of the Gospel rule, “If thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.” Romans 12:20. 23. The bands of Syria came no more — Such predatory hordes of Syrian warriors were no longer allowed by the king of Syria to invade the land of Israel. The signal defeat which all his plans and movements met at the hand of Elisha struck him with a terror of the prophet and of his God. But though it ended this predatory kind of warfare, it did not prevent Ben-hadad from a subsequent invasion of Israel with all his host. THE SIEGE OF SAMARIA AND THE GREAT FAMINE ENDED, 2 Kings 6 :2 Kings 6:24 to 2 Kings 7:20. 24. After this — Sometime after the events recorded in the preceding section. Ben-hadad gave up the mode of warfare he had been carrying on against Israel by detached bands of warriors, and resolved to overcome the king of Israel by besieging his capital. Thus Josephus says, he “made no more secret attempts upon the king of Israel, out of fear of Elisha; but he resolved to make open war with him, thinking to overwhelm his enemies by the multitude of his army and power.” 25. A great famine in Samaria — In consequence of the siege, which cut off all means of supply to the city. An ass’s head — According to the law (Leviticus 11:3) the ass was an unclean animal, and therefore forbidden to be eaten at all. The head of the animal is, besides, the worst part of all to eat. But necessity knows no law; and how terrible must have been that famine which caused this part of an unclean animal to sell for such a fabulous price! The supposition of some, that the term ass’s head means a certain weight or measure, is too much wanting in evidence. An ass of bread, in 1 Samuel 16:20, is quite different from an ass’s head, and most naturally means, as the English version has it, an ass laden with bread. Surely if women ate their dead children, as 2 Kings 6:29 shows, we need not scruple to believe that an ass’s head would sell for a great price. Fourscore pieces of silver — Silver shekels are probably meant, in which case this amount would be about forty-five dollars of our currency. A cab — A hollow vessel capable of holding about two quarts. Dove’s dung — This is a literal translation of the Hebrew words ηψιιεπιν, chire-yonim.Josephus says it was used instead of salt; others think it was used for fuel, or for quickening the growth of garden vegetables. But the context seems clearly to show that it was used for feed, and hence some have, very naturally, supposed that the word denotes some vegetable food, inasmuch as the Arabs call the herb alkali, sparrow’s dung. Thomson says: “I believe that the Hebrew chir-yonim was the name of a coarse and cheap sort of food, a kind of bean, to which this whimsical title was given on account of some fancied resemblance between the two. Nor am I at all surprised at it, for the Arabs give the most quaint, obscure, and ridiculous names to their extraordinary edible mixtures. I would therefore not translate at all, but read thus, ‘A fourth part of a cab of chir-yonim for five pieces of silver,’ and be content with that, until we know what chir-yonim really is.” But after all, it is still more probable that literal dove’s dung is meant. Similar instances of human extremity in famine are not unknown in history. Josephus relates that in the siege of Jerusalem “some persons were driven to that terrible distress that they searched the common sewers and old dung-hills of cattle, and ate the dung which they got there.” During a famine in Egypt in 1200 the poor were driven to the necessity of eating dogs, and the carcasses of animals and men, and even the excrements of both. In England in 1316, during the reign of Edward II., there was a famine in which many of the people are said to have eaten their own children, together with dogs, mice, and pigeon’s dung. During the late civil war in the United States, the starving prisoners at Andersonville are said to have eaten, at times, their own excrement. Compare 2 Kings 18:27. Five pieces of silver — About three dollars. 27. Out of the barnfloor — Can I gather up grain for thee from the smooth rock or cleanly swept surface of the threshingfloor, or fruit from the empty and deserted winepress? Have I power to turn stones into bread? 29. We boiled my son — Probably after the child had himself died from hunger. This statement is another evidence of the awful extremity and starvation to which the Samaritans were driven by this siege of Ben-hadad.This strife between these two mothers also shows how, in the bitterest hour of human misery, the lower passions will revel uncontrolled. But these were the very woes which Moses had foretold would come in case of disobedience. See Deuteronomy 28:53. 30. He rent his clothes — The king was shocked and horror-stricken at the woman’s story of her grief. Behold,… sackcloth — He had already put sackcloth on his flesh, but had hitherto kept this sign of humiliation concealed under his outer garment. 31. If the head of Elisha — In his desperation he imagines that the prophet is the cause of the nation’s woe, or, at least, that he has power to remove the woe, and will not. “Jehoram,” says Wordsworth, “had sackcloth on his loins, but not on his heart. He mourned for the famine, but not for its cause, namely, his own sins and the sins of the people; and instead of being penitent towards God, he is furious against God’s prophet.” 32. Sat in his house — His own house in Samaria, where he was dwelling when Naaman sought his help. 2 Kings 5:9. The elders sat with him — They were probably consulting together on the state of the city, and were providentially present to witness the scene that is here recorded. This son of a murderer — Son of Jezebel, who murdered the prophets of the Lord, (1 Kings 18:4,) and of Ahab, who by his silence and submission to her will sanctioned her wickedness. More directly still was Ahab the murderer of Naboth. 1 Kings 21:19. So now Jehoram was in heart the murderer, when he sent this messenger to behead Elisha. His master’s feet behind him — This verse and the following are obscure from their brevity. They seem to be an abridgment of a fuller narrative. It seems that immediately after the king had despatched the messenger to behead Elisha he repented of his rash action, and hastened, in company with one of his officers, to countermand his order and prevent its execution. 33. While he yet talked with them — While Elisha was yet in the act of telling the elders to fasten the door and keep the messenger out. And he said — Who said? It seems at first difficult to determine whether the words that follow are the words of the prophet, the messenger, or the king.But on closer study they seem best to suit the mouth of the king, and the obscurity of the passage must be attributed to the brevity of the narrative. This evil is of the Lord — These words of the king are a part of his countermand of the order to behead Elisha, and a reason for it. He is convinced that the famine is a Divine judgment on the nation for his sins. What should I wait for the Lord — Rather, Why should I wait, etc. These words are virtually a prayer for the Lord to come and remove the famine. The passage may be thus paraphrased: I acknowledge that this evil is a punishment for my sins; the Lord thus chastens me sorely. But now, when all this people are brought to such an extremity of woe, why should I wait longer for the Lord to interpose and deliver his people from their sufferings? Here is a very unhappy and unnatural separation of chapters, interrupting the narrative at a most interesting point. 1. Hear ye the word of the Lord — The king had waited for the Lord, and the Lord now answers by his prophet. The Lord announces that he shall not wait longer than the morrow. A measure — A seah; a vessel containing about two gallons and a half, or a little more than a peck. For a shekel — About fifty-seven cents. A great change this from paying forty-five dollars for an ass’s head, or three dollars for a pint of dove’s dung. 2. A lord on whose hand the king leaned — Rather, the lord. ùׁ ?ìéùׁ, third man, was the name of one of the highest officers of state, and one of the nearest attendants upon his person. He was to the king of Israel what Naaman was to the king of Syria — prime minister. See 2 Kings 5:18.If the Lord — Literally, Behold, Jehovah making windows in heaven! Can this thing be? It is the language of scornful unbelief. The prime minister looks upon the thing foretold as a sheer impossibility, and treats the prophet’s words with contemptuous scorn. Only think, he says, of Jehovah opening the heavens and showering down meal and grain! Can such a thing be? Thou shalt see… but shalt not eat — How this came to pass is told in 2 Kings 7:17-20. Such scornful unbelief deserved a signal punishment. 6. To hear a noise of chariots — This may have been the noise of the same host whose movements David was once permitted to hear in the tops of the trees, and which led him on to the conquest of the Philistines. 2 Samuel 5:24. Or the noise may have had no objective reality, but may have been a mere delusion produced in the minds of the Syrians. In either case it was caused by the Lord, and the Syrians were led to imagine that Jehoram had hired against them the armies of other nations. Kings of the Hittites — After the Israelitish conquest of Palestine, the Hittites seem to have retired into Syria. “They are found,” says Rawlinson, “among the Syrian enemies of the Egyptians, in the monuments of the nineteenth dynasty, and appear at that time to have inhabited the valley of the upper Orontes. In the early Assyrian monuments they appear as the most powerful people of northern Syria, and were especially strong in chariots.” Kings of the Egyptians — But, so far as we know, Egypt was always governed by a single ruler, and not, as the Canaanite races, by a number of petty kings. We need not assume, however, that these terrified Syrians used accurate language on this occasion. 13. They are as all the multitude — Or, they will be as all the multitude — That is, all of us in this city are about to perish with famine, and they who go forth to spy the camp of the enemy can fare no worse than we. In the worst that may befall them they will not be likely to suffer more than the rest of us who remain. This reasoning was like that of the lepers in 2 Kings 7:4. Behold, I say — This repetition is wanting in the Septuagint and Syriac versions, and in several Hebrew MSS, and some have thought it spurious, and to be omitted. But it seems to have been purposely inserted to intensify the thought of the deplorable and perishing condition of the inhabitants of Samaria. 14. Two chariot horses — Literally, two chariot of horses; that is, two span of horses; horses enough to accompany two chariots. Instead of five, as the servants proposed, the king sent four. 17. Trode upon him in the gate — He was overrun and trodden down in the rush and furor of the famished populace as they went forth to gather up the spoils of the enemy’s camp. Thus all the predictions of Elisha were literally and signally fulfilled. THE WOMAN AGAIN, 2 Kings 8:1-6. 1. The woman, whose son he had restored — The wealthy woman of Shunem. See 2 Kings 4:8-27. This narrative shows other ways, besides the ones already recorded, in which Elisha proved a blessing to this woman. He advises her to go and sojourn in a foreign land during the coming famine, and after her return the influence of his former miracles for her is instrumental in the recovery of her lost possessions. The Lord hath called for a famine — “Famines do not come by chance, but they are messengers whom the Lord calls, and whom he sends to call his people to repentance.” — Wordsworth. Seven years — A famine terrible by reason of its long continuance; just twice the duration of the drought foretold by Elijah in the days of Ahab. 1 Kings 17:1. Compare Luke 4:25. This famine was quite probably identical with the dearth mentioned 2 Kings 4:38. 3. To cry unto the king for her house — During her long absence others had taken possession of her house and land, but whether it had been seized by public authority or otherwise does not appear. See Thomson’s note below. From 2 Kings 8:5 we learn that this woman’s son, whom Elisha had restored to life, accompanied her on this occasion. 4. The king talked with Gehazi — Many of the best expositors suppose this conversation took place before Gehazi became leprous, and therefore before the cleansing of Naaman. This is very probable, for it is not likely that the king would talk much with a leper, and we have already observed that the chronology of Jehoram’s reign is uncertain and obscure. See note at the beginning of chap. 3. But it must not be denied that this talk with Gehazi might have occurred after the latter became leprous. Though a leper, and no longer in the service of his old master, he might still have been known and spoken of as the servant of the man of God, and the king’s insatiable curiosity to learn the private history of Elisha might have led him to hold a conversation with a leper. The supposition of some divines, that Gehazi repented and had his curse of leprosy revoked, is an unfounded conjecture, destitute of the least shadow of support in Scripture, and in direct opposition to Elisha’s solemn sentence, “The leprosy shall cleave unto thee and unto thy seed forever.” 2 Kings 5:27. 6. Restore all that was hers — Her estate was of no small value, for, according to 2 Kings 4:8. she was a great, that is, a wealthy and influential person at Shunem. All the fruits of the field — All the produce that her land had yielded for the seven years, whether it were more or less. She was thus reimbursed according to the yield of the land.On the above narrative Dr. Thomson has the following: “It is still common for even petty sheiks to confiscate the property of any person who is exiled for a time, or who moves away temporarily from his district. Especially is this true of widows and orphans, and the Shunammite was now a widow. And small is the chance to such of having their property restored, unless they can secure the mediation of some one more influential than themselves. The conversation between the king and Gehazi about his master is also in perfect keeping with the habits of Eastern princes; and the appearance of the widow and her son so opportunely, would have precisely the same effect now that it had then. The thing happened just as recorded.It is too natural to be an invention or fabrication.” HAZAEL MADE KING OF SYRIA, 2 Kings 8:7-15. 7. Elisha came to Damascus — To fulfil the word of the Lord spoken long before to Elijah. See 1 Kings 19:15, and note there. 8. Inquire of the Lord by him — It is noticeable that this heathen king sends in his sickness to inquire, not of his own gods, but of the prophet of Jehovah. This was doubtless owing to his knowledge of what Elisha had done for Naaman, the captain of his host. In the days of his health and prosperity he had not heeded the lesson of Naaman’s cure, but in the hour of sickness he consults the same wonderful physician. 9. Forty camels’ burden — “There is often in these countries,” observes Harmer, “a great deal of pomp and parade in presenting gifts, and that not only when they are presented to princes, or governors of provinces, but where they are of a more private nature. ‘Through ostentation,’ says one writer, ‘they never fail to load upon four or five horses what might easily be carried by one.’ In like manner as to jewels, trinkets, and other things of value, they place in fifteen dishes what a single plate would very well hold.” Accordingly, we must not understand that this present for Elisha, though doubtless very large and valuable, and worthy of the king, was so great that it required forty camels to carry it, but must understand it in the light of this Oriental custom of making on such occasions as great a display as possible. Shall I recover — Literally, Shall I live? 10. Thou mayest certainly recover — The Hebrew text, in accordance with a majority of Hebrew MSS., reads thus: Go, say, thou certainly shalt not live; or more literally, living thou shalt not live. Instead of ìà, not, the Keri has ìå, to him, and this reading our English translators, as well as the Septuagint, Vulgate, Syriac, Arabic, and Chaldee versions, have followed. The external evidence would seem to favour this latter reading, but the internal is certainly against it. In the very next sentence Elisha says, The Lord has shown me that he shall certainly die. The howbeit of the English version is in the Hebrew simply the copulative å, and. The translation, thou mayest certainly recover, (that is, as some explain, it is possible for thee to recover from thy sickness, this disease shall not cause thy death,) is only a lame effort to escape the obvious inconsistency and contradiction that exists in the reading adopted by most of the versions. How unnatural and inexplicable that Elisha should order Hazael to go, and, in a matter of so solemn moment as death, deceive his king by uttering a positive falsehood! It is much more natural to suppose that Hazael, informed that he is destined to be king, went and deceived Ben-hadad by misconstruing Elisha’s words. See on 2 Kings 8:14. We therefore adopt the reading of the Hebrew text, and translate Elisha’s words thus: Go, say, Thou surely shalt not live. And Jehovah has shown me that he shall surely die. These words were doubtless uttered with much emotion, and this fact sufficiently explains the change from the second to the third person in the two sentences, and the insertion of the copulative and. 11. He settled his countenance steadfastly — Literally, He made his countenance stand, and fixed it. That is, Elisha composed himself and fastened upon Hazael a deep, steadfast, searching gaze that seemed to read him through and through. Until he was ashamed — Until Hazael was ashamed. The prophet continued that steadfast, searching gaze, until Hazael blushed with embarrassment, not knowing what to say. Man of God wept — Here was another manifestation of Elisha’s emotion, greater even than that with which he had answered the question of Hazael. 12. I know the evil that thou wilt do — All that long and steadfast gaze had been a fathoming of Hazael’s heart, and a kenning of his future life and destiny. It had already been foretold in the word of the Lord to Elijah, 1 Kings 19:17. The burning of Israelitish fortresses, and the other cruelties here named, which Hazael would perpetrate, all doubtless came to pass in the wars which this usurper carried on with Israel. See 2 Kings 8:28-29; 2 Kings 10:32-33; 2 Kings 12:17-18; 2 Kings 13:3-7; 2 Kings 13:22; and 2 Chronicles 24:23-24. Hazael reigned more than forty years, and seems generally to have had the advantage over the Israelites, and greatly oppressed them. 13. But what, is thy servant a dog — There are two explanations of this verse. One makes it the language of horror; the other, that of delight and exulting surprise. The former is the one conveyed by the English version, and most generally adopted. Hazael expresses his horror and indignation at the thought that he should be such a mean dog as to perpetrate such wickedness as Elisha specified. And yet, according to this view, this showing of horror, and pretending to loathe such deeds of crime, might have been feigned and hypocritical. The other interpretation, less natural, supposes that if Hazael was horrified at the thought of such wickedness, he would not call it a great thing, and urges that a dog is an epithet of contempt, not of cruelty. Assuming that Hazael was delighted with the prospect of a crown, it makes him say, What is thy servant, the dog, that he should do this great thing! We prefer the former view, which makes Hazael repudiate the very thought of doing such base deeds. He would be at such a moment as likely to apply to himself a term of contempt as one of cruelty, and it must not be overlooked that Elisha had not yet informed him he would be king of Syria. Thou shalt be king over Syria — Until the prophet uttered these winds Hazael did not know his destiny, and therefore did not understand how he could perpetrate such deeds as Elisha mentioned. This thought excludes the view that Hazael’s words above were an exclamation of delighted surprise at the unexpected prospect of the throne. The command to Elijah — a command now binding on Elisha — was to anoint Hazael king over Syria, (1 Kings 19:15,) and this anointing was probably done by Elisha on this occasion though the fact is not recorded. 14. He told me… thou shouldest surely recover — This, as we have seen above, is the exact opposite of what Elisha said, made so by the omission of the single word ìà, not. Hazael thus deceived Ben-hadad, expecting, probably, to put him off his guard. He who had murder in his heart, and whom Elisha’s words had inspired to a boundless ambition, was none too good to lie. 15. He took — Hazael, not, as some have thought, Ben-hadad, applied the cloth. A thick cloth — Probably a bed quilt, with which he suffocated the king; and this method of assassination would leave no marks of violence upon the dead. Thus Kitto: “The coverlets used in the East, where blankets are unknown, being thickly quilted with wool or cotton, become of great weight when soaked in water; and it thus became the fittest instrument for such a purpose that could be found about an Eastern bed; while the use of wet bedclothes in fever would prevent any suspicion arising from the coverlet being found saturated with moisture. It is an Eastern practice, in some kinds of fever, to wet the bedding, and it is in such cases often done with good effect; while in other kinds of fever such an application would be dangerous, if not fatal.” Hazael reigned in his stead — Ben-hadad perhaps died childless, and so Hazael’s accession to his throne may have been the more easily and quietly brought about. REIGN OF JEHORAM, SON OF , 2 Kings 8:16-24. 16. Joram… Jehoram — These names are used interchangeably, the one being merely a contraction of the other. Ahab and Jehoshaphat had each a son Jehoram, and these sons became brothers-in-law by the marriage of Jehoshaphat’s son with Ahab’s daughter. 2 Kings 8:18. See the note on 1 Kings 22:42; and on the chronology of this reign the note on 2 Kings 1:17. Jehoshaphat being then king of Judah — This confirms the supposition made in note on 2 Kings 1:17, that Jehoram began to reign during his father’s lifetime. Some MSS. and versions omit these words; but the weight of evidence is in favour of retaining them. This Jehoram’s reign is more fully described in 2 Chronicles 21. 18. For — Introducing the reason or special cause why Jehoram walked in the way of the kings of Israel. The daughter of Ahab was his wife — Her name was Athaliah. Compare 2 Kings 8:26. This marriage was probably arranged and brought about by the parents of the parties, but it was the source of untold woes to the kingdom of Judah. It was the cause of Jehoram’s walking in the ways of the kings of Israel, just as Ahab’s marriage with Jezebel was instrumental in introducing Phenician idolatry into the northern kingdom. A comparison of ages given in 2 Kings 8:17; 2 Kings 8:26 shows that this marriage was consummated at an early age, for Joram’s youngest son, Ahaziah, was born when he was only eighteen years old, and he had other sons. See 2 Chronicles 21:17. 20. Edom revolted — This was a determined and successful effort on the part of the Edomites to break away from the thraldom which had oppressed them ever since the days of David. See note on 1 Kings 22:47. 21. Zair — This some have thought identical with Zoar, others a corruption of Seir, and others an erroneous reading of ùׂ ?øéå, his princes, which is found in the parallel passage. 2 Chronicles 21:9. But these are all conjectures. It was doubtless the name of a place in the borders of Edom, which is now unknown. Smote the Edomites which compassed him about — He was victorious in this particular night engagement, but he failed to subdue the rebellion or subjugate the country. And the captains of the chariots — The captains of the enemies’ chariots; from which it appears that on this occasion the Edomites, as well as the Hebrews, fought with chariots. The people fled into their tents — That is, the Jewish people, the warriors of Joram. The whole passage is obscure from its brevity, but the general meaning is: Joram went with a great host, particularly strong in war-chariots, to subdue the revolt of the Edomites. Having arrived in their country, he is suddenly surrounded by the enemy, and makes a night attack upon them; smites many of them, especially the captains of their chariots, and succeeds in breaking through their ranks, when his whole army give over the battle and run away to their homes. The Edomites thus threw off the yoke of Judah, and fulfilled the ancient prophecy of Isaac. Genesis 27:40. 22. Edom revolted… unto this day — Some sixty years later the Edomites were again subdued by Amaziah king of Judah, (chap. 2 Kings 14:7,) so that this record would seem to have been made before the reign of Amaziah. Or it may be, that the subjection of Edom to Amaziah and to his successor Azariah (2 Kings 14:21-22) was regarded as so temporary and partial as not to amount to a real crushing out of the revolt under Jehoram, for soon after, in the days of Ahaz, the Edomites made inroads upon Judah, (2 Chronicles 28:17,) and when the Chaldeans overthrew the Jewish state, and carried the Jews into captivity, the Edomites assisted in the conquest. Obadiah 1:11. Libnah — A city in the southwestern part of the Holy Land, whose inhabitants Joshua once utterly destroyed. See Joshua 10:29-30. Its site is now unknown. The slight notice of this revolt of Libnah indicates that it was of comparatively little importance, but its success shows the weakness of Jehoram’s reign. 24. Joram slept with his fathers — He died of a horrible disease, and was buried unwept and unhonoured. Compare the account in 2 Chronicles 21. AHAZIAH’S REIGN, 2 Kings 8:25-29. 25. Ahaziah the son of Jehoram — His youngest son, called also Jehoahaz (2 Chronicles 21:27) and Azariah, (2 Kings 23:6.) All the older sons of Jehoram were carried off by the Philistines and Arabians. 26. Two and twenty years old — Not forty and two, as 2 Chronicles 22:2, by some corruption, reads. His father died in his fortieth year, (2 Kings 8:17,) so that he must have begotten his youngest son when he was eighteen years old. This fact shows the early marriage of Joram and Athaliah. Compare note on 2 Kings 8:18. Reigned one year — His reign and life were brought to an untimely end by his being involved with the house of Ahab. See 2 Kings 9:16; 2 Kings 9:23; 2 Kings 9:27-29. The daughter of Omri — She was the granddaughter of Omri, as is seen from 2 Kings 8:18; but the word “daughter” is often thus used in the more general sense of female descendant.Genesis 28:8; Judges 11:40; 2 Samuel 1:20. The name of Omri seems to be mentioned rather than that of Ahab to remind the reader once more of the origin of this wicked dynasty, which is soon to be cut off. 27. He walked in the way of the house of Ahab — “For,” says 2 Chronicles 22:3, “his mother was his counsellor to do wickedly.” The same wicked woman led both his father and himself into ruin. He was the son-in-law of the house of Ahab — He, like his father, had married a wife of the daughters of Omri, so that he “was connected with the house of Ahab by a double tie — of mother and wife.” — Wordsworth. 28. Went with Joram — His uncle. To the war against Hazael — Here already we meet with that Hazael who treated with such contempt and apparent abhorrence the thought that he should commit sore evils against Israel, (2 Kings 8:13,) engaged in war with that people. This battle was at Ramoth-gilead, the old spot so much contested between the kings of Israel and Syria. 1 Kings 22:3. At this time it was retaken from the Syrians by Joram’s forces, and held in spite of all Hazael’s efforts to recover it. 2 Kings 9:14. The Syrians wounded Joram — While besieging Ramoth-gilead, according to Josephus, he was struck by an arrow from one of the Syrian archers. 29. Joram went back to be healed — Not, however, until after he had taken possession of Ramoth, which he left in charge of Jehu. Ramah — The same with Ramoth-gilead. Ahaziah… went down to see Joram… in Jezreel — He was led there by a punitive arrangement of Divine Providence to meet his doom. Compare 2 Kings 9:27, and 2 Chronicles 22:7. 1. Called one of the children of the prophets — Elisha was now, perhaps, too old and infirm to go himself to Ramoth-gilead, or else he deemed it better for some reason to send another in his place. Gird up thy loins — So as to be expeditious in thy mission. This box of oil — Or, flask of oil. See on 1 Samuel 10:1. 2. Jehu the son of Jehoshaphat — Not, of course, of king Jehoshaphat, but of Jehoshaphat the son of Nimshi. This Jehu had been with Ahab, and had heard, and laid up in his heart, the fearful prediction of Elijah against that monarch when he went to take possession of Naboth’s vineyard. 1 Kings 21:18-29. Compare 2 Kings 9:25. But already had he been made known to Elijah as the future king of Israel, and that prophet had been commissioned to anoint him; (1 Kings 19:16;) but the commission was, in the providence of God, transferred to Elisha, who now fulfils it by the hand of one of his disciples. His brethren — His brethren in arms; his fellow-soldiers at Ramoth-gilead. Carry him — Literally, cause him to come in; that is, lead or conduct him. Inner chamber — This significant act is to be done in secret. In like manner Saul and David were first privately anointed. 6. Thus saith the Lord — Compare the following words of this prophet with the words of Ahijah in 1 Kings 14:10-11, and of Elijah, 1 Kings 21:21-24 and the notes on those passages. 11. His lord — King Joram. This mad fellow — ξωׁ ?βς, pual part. of ωׁ ?βς; one who raves, or is frenzied and furious. This was spoken contemptuously of the prophet, though doubtless his hurried manner, his emotional bearing, and sudden departure and flight, gave occasion for the term mad or crazy.Ye know the man, and his communication — That is, ye know him to be mad, and his discourse is according to his wild character. Jehu wished at first to keep the matter to himself, and so avoided answering their question. 12. False; tell us now — Though they had contemptuously called him a madman, their better nature told them that this was false, and now, as they notice Jehu’s disposition to evade their question, they insist on knowing the prophet’s mission. Thus and thus spake he to me — He at once decides to tell them just that part of the prophet’s discourse and action which referred to his being made king, thinking, possibly, that they might consider that declaration further evidence of his being crazy. Of his commission to destroy the house of Ahab he said nothing. 13. Took every man his garment — This spreading of garments down for sovereigns to tread upon was and is a common custom in the East.Compare Matthew 21:7. It was a public expression of subjection and homage. On the top of the stairs — Literally, On the bone of the steps, that is, on the very steps, or stairway, leading up to the house wherein these warriors were assembled. In their haste to proclaim Jehu king, they did not stop to go and erect a suitable platform and a throne, but used for this purpose the very steps of the house where they were sitting. “The stairs doubtless ran round the inside of the quadrangle of the house, as they do now, for instance, in the ruin called the house of Zaccheus at Jericho, and Jehu sat where they joined the flat platform which formed the top or roof of the house. Thus he was conspicuous against the sky, while the captains were below him in the quadrangle.” — Stanley. Blew with trumpets — A common custom when a new king was proclaimed. Compare 1 Kings 1:39-40. Jehu is king — “Their readiness in throwing off their allegiance to Jehoram is something remarkable. But it was known that the house of Ahab was in this generation doomed to destruction. This was a thing people were not likely to forget. It was known that Elisha, who had sent this man, was a commissioned prophet, authorized to declare the will of the Lord. And it is probable that the military were dissatisfied with the rule of a house so completely under the influence of one bad woman, and the errors and crimes of which had, first and last, brought so much discredit upon the nation. Add to this, that in the absence of a fixed succession to a throne which so many successful adventurers had already won, loyalty sits but lightly upon the soldiery; and they are very prone to vote a popular commander into the throne when it becomes vacant, or even to make it vacant for him.” — Kitto. DEATH OF JEHORAM, 2 Kings 9:14-26. 14. Joram had kept Ramoth-gilead — Rather, was keeping watch in Ramoth-gilead. He had forcibly taken it out of the hands of the Syrians, and now had all the army there to guard it lest it should be retaken by Hazael. The king himself, as we have already seen, (2 Kings 8:28,) had been wounded during the siege by the Syrian archers, but after having taken it, he left it in charge of the army under command of Jehu, and returned to Jezreel to be healed of his wounds. 15. Let none go forth — Here we observe Jehu’s prompt and decisive action which had so much to do with his success. He would take Joram by surprise, and be himself the first messenger to announce his fall. 17. A watchman on the tower — “There was usually in ancient times a watchtower over the royal residence, where a man was always stationed, night and day, to keep a good look out in all directions, but especially in that direction from which any sort of tidings could be expected. What he beheld, which he deemed of any consequence, he declared below in the courts of the palace. In the present case the frequency of reports from the seat of war, and the king’s anxiety for intelligence, naturally kept the attention of the watchman much in that direction.” — Kitto. Dr. Robinson, describing the modern village of Jezreel, mentions “a square tower of some height, partly in ruins, from the several windows of which we enjoyed a splendid view of the adjacent country in all directions.” I see a company — A vast multitude. Jehu had not come alone; probably a large part of the army followed him. Take a horseman — Jehu’s company were yet a great way off, and the position of Jezreel — the modern Zerin — (see note on 1 Kings 18:45,) commanded a wide view both to the east and west.Jehu and his company must have approached Jezreel from the east, through the deep broad valley of the Wady Jalud. From the heights of Jezreel one can see the acropolis of Beth-shean, some ten miles down this valley, and also the mountains beyond the Jordan. 18. What hast thou to do with peace — The supercilious language of a conqueror who is perfect master of the situation, and can dictate the course to be pursued. 20. He driveth furiously — Or, as the margin, in madness. Stanley suggests that in the Syrian and other wars of that age, when chariots and horses were so much in use, Jehu had acquired a skill and fierceness in his practice which astonished all, and made him known through the whole army and country as the mighty warrior who drove his horses like a madman. 21. Met him in the portion of Naboth — Fatal spot for the son of Ahab, for long before there had gone forth the oracle, that in that spot the dogs should lick his blood. 1 Kings 21:19; 1 Kings 21:29. 22. The whoredoms of thy mother Jezebel — Her idolatry, both spiritual and carnal. She was in fact the impersonation of many forms of wickedness. Idolatry and witchcraft naturally go together, and in the worship of the female deity Asherah, to which Jezebel was particularly attached, (1 Kings 18:19,) there were the most impure practices and licentious rites, which might well be called whoredoms. 25. For remember — Jehu remembers, and in substance repeats, the word of the Lord by Elijah, (1 Kings 21:19; 1 Kings 21:29,) and, conscious that he himself is the minister of judgment, he fulfils the word of the Lord. “This,” says Kitto, “completes the first act of this awful tragedy, which reads like the old Greek dramas — but far less old than this — of accomplished fate. The appointed executer of the doom was himself the witness of its being imposed. All is complete.” Laid this burden upon him — This burden of judgment; that is, pronounced upon him this doom. DEATH OF AHAZIAH, 2 Kings 9:27-29. 27. Fled by the way of the garden house — That is, according to some, the summerhouse, built for purposes of rest or shade in the royal garden into which Naboth’s vineyard had been converted. 1 Kings 21:2. But house of the garden is a literal translation of the original word Beth-haggan, and it seems better, in view of what 2 Chronicles 22:9 relates of the flight of Ahaziah to Samaria, to understand it, with the Septuagint, as the name of a place between Jezreel and Samaria. A few miles south of Jezreel is Engannim, the modern Jenin, with which Beth-haggan is probably to be identified. It is still a place of gardens and abundant water, whence, doubtless, it received its names. Jehu followed after him — To this 2 Chronicles 22:9, adds: “And he sought Ahaziah: and they caught him, for he was hid in Samaria, and brought him to Jehu: and when they had slain him, they buried him.” Here, it will be noticed, the author of Chronicles does not say where or how he was slain and buried, and this the book of Kings supplies. So we should understand that Ahaziah first fled by the way of Beth-haggan to Samaria, and there hid himself, but was followed by Jehu and his men, and discovered, and brought forth from his hiding-place into the presence of Jehu. It would seem that Jehu himself did not follow all the way to Samaria, but his men continued the pursuit, and when they had captured Ahaziah they brought him back to Jez-reel. Then Jehu said: Smite him also in the chariot at the going up to Gur, which is by Ibleam. These words should thus be connected together, and not separated, as in the English version, with the addition, and they did so. Ibleam was a town allotted to the tribe of Manasseh, (Judges 1:27,) though it seems to have been located in the territory of Issachar or Asher. Joshua 17:11. Its exact position is unknown, but it lay probably not far from Megiddo, and between it and Jezreel. The going up to Gur was some well-known eminence near by it, and it was perhaps from some evil association of Ahaziah or his kindred with that spot that Jehu wished him to be slain there. Fled to Megiddo, and died there — The arrows of Jehu’s archers did not prove instantly fatal, and the wounded king seized an opportunity for escape, and fled in his chariot as far as Megiddo, where he expired. According to Josephus he left his chariot, and fled on horseback to Megiddo. Megiddo, the modern el-Lejjun, was about six miles west of Jezreel. See on Joshua 12:21. 28. Buried him… with his fathers — Out of respect for the memory of his father, the pious Jehoshaphat. Compare 2 Chronicles 22:9. 29. In the eleventh year of Joram — But 2 Kings 8:25, says, the twelfth year of Joram. “This difference of dates probably arose from a different computation of the beginning of the years of his reign.” — Keil. 30. Painted her face — Better, set her eyes in paint. “The paint used by the Hebrew women was a powder producing a black colour; it was commonly prepared either from antimony, or from lead ore and zinc, which they mixed with water, and spread by means of a needle or probe of silver or ivory upon the borders of the eyelids, so that the white of the eye might appear still whiter by being surrounded with a black margin.” — Gesenius. “This,” says Kitto, “is considered to add greatly to the brilliancy and power of the eye, and to deepen the effect of the long black eyelashes of which the Easterns are excusably proud. The ancient Egyptians practised this long before the date of the present transaction. Figures of painted eyes appear in the monuments, and the implements used in the operation have been actually found in the tombs, with some of the composition remaining in the vessels.” Tired her head — Adorned her head and hair with a queenly headdress. Looked out at a window — Some have thought her object, in thus arraying her person in splendid attire, was to captivate Jehu by her charms, and lead him, after the manner of Eastern usurpers, to take her for his wife. But her scornful words to him in the next verse accord not with this thought. She rather looked out of the window, arrayed in royal attire, to bid defiance to her enemy. 31. Jehu entered in at the gate — Or rather, as the context shows, came up to the gate; that is, the gate of the palace leading into the enclosed court of the palace beyond. This gate seems to have been the royal entrance into the city of Jezreel, so that the palace was at this point built against the outer wall of the city, and to the window over the gate Jezebel had come, in order to look and speak defiance to the approaching destroyer. Had Zimri peace, who slew his master — This is her last glory, to remind her enemy of the fate of one who had, like him, usurped the royal power, and killed his king, and, as Kitto says, “to cast one bitter, burning word upon the head of the destroyer, such as should haunt and scorch him all his life.” 33. They threw her down — The eunuchs saw in Jehu their future master, and instantly obeyed his command. He trode her under foot — He drove his horses and chariot in his usual furious way over the already fearfully mangled body of the queen, crushing out the last spark of life, and scarcely turning to look behind him, drove on into the court of the palace, his horses and chariot becoming sprinkled with her blood. This is one of the most terribly vivid and fearful pictures in all the annals of tragedy. 34. He did eat and drink — This scene of hilarity and cheer in the midst of such fearful bloodshed makes one shudder. But the minister of doom to Ahab’s guilty house must needs be such a one as Jehu. Tenderness and sympathy would unfit the avenger of blood for his work of death. She is a king’s daughter — Yes, and a king’s widow and a king’s mother. But not till after his feast does Jehu reflect that so much royalty and greatness have fallen. He had left the mangled corpse of the once mighty Jezebel on the mounds of offal outside the gate, a prey to the dogs which in the East ever prowl about such spots. 35. Skull… feet… hands — An eastern traveller, describing the remains of some human bodies that had been devoured by dogs, says: “The only portion of the several corpses I noticed that remained entire and untouched, were the bottoms of the feet, and the insides of the hands — a proof of the rooted antipathy the dog has to prey upon the human hands and feet.” Dr. Thomson supposes that the dogs under Jezebel’s palace “may have been taught to devour the wretched victims of her cruelty, in which case the retribution would be remarkably striking.” 36. This is the word of the Lord — The iron-hearted Jehu remembers and quotes the prophecies of Elijah. He quotes not the very words, but, as was most natural, gave their sense in his own language. 37. They shall not say, This is Jezebel — No person should ever be able to recognise her corpse or know her dust. “Though so great a woman by her birth, connexions, and alliances, she had not the honour of a tomb! There was not even a solitary stone to say, Here lies Jezebel! not even a mound of earth to designate the place of her sepulchre! Judgment is God’s strange work; but when he contends, how terrible are his judgments!” 1. Seventy sons in Samaria — The word sons here, as often, is meant to include all Ahab’s living posterity — sons, grandsons, and great-grandsons. Some of these children of Ahab were no doubt very young. Wrote letters — Intercourse by means of written epistles was at this period very common. Sent to Samaria — Where was the chief seat of government, the royal palace, and the court, and where the nobles of the kingdom were generally to be found. The kings of Israel had a palace at Jezreel, (1 Kings 21:1,) and often abode there, but that did not diminish the importance of Samaria. It was more of a summer residence of the king and his family than the chief capital of the kingdom. The rulers of Jezreel — Or, princes of Jezreel, nobles of the kingdom, whose common residence was Jezreel, but who, for some reason not stated, were now at the royal palace at Samaria, where, doubtless, they were often wont to resort. To the elders — The elders of the city of Samaria. These are not to be identified with the rulers or princes just mentioned, but were men of less dignity and power, having their authority confined to matters pertaining more especially to Samaria. Them that brought up Ahab’s children — That is, the guardians and instructors, who had the oversight and training of the young princes. Thus Jehu’s letters were directed to three classes of persons, all of them more or less responsible for the care of the royal family, namely, the nobles, the elders, and the guardians. Expositors have been much troubled to explain why Jehu sent letters from Jezreel to Samaria to the princes of Jezreel. Some have proposed to read rulers of Israel instead of rulers of Jezreel. Keil emends the text according to the Septuagint and Vulgate, and reads rulers of the city, ιζψςΰμbeing a corruption of δςιψΰμ. But it seems better to understand that the rulers of Jezreel were the supreme court officers of the kingdom, and that they were so called because they commonly resided in Jezreel. It need not seem strange that they were at this time in Samaria, for many supposable items of official business may have called them to the chief seat of the nation; or, perhaps, as some have supposed, they had fled thither from the face of Jehu. 2, 3. As soon as this letter cometh — Most expositors have regarded this letter of Jehu as ironical. Thus Kitto: “There was a latent irony in this letter, for the writer must well have known the real state of the case, and how little likely it was that they would take up the cause of a fallen house, known to have been doomed of God.” But whatever Jehu may have known or thought of their probable feeling and action in the case, the language of this epistle, particularly the closing challenge — fight for your master’s house — is that of bold and menacing defiance rather than of irony, and involves an order for them either to surrender or else prepare for war. Bahr paraphrases it thus: “I am king; but if ye, who have in your possession the chariots, and horses, and arms, are desirous of placing a prince of the house of Ahab on the throne, you thereby begin a war with me.” Very likely he expected to intimidate them, and bring them to submission by this threat. 4. Two kings — Joram and Ahaziah. 5. He that was over the house — That one of the supreme princes or rulers who, like Ahishar in Solomon’s time, (1 Kings 4:6,) was the king’s chamberlain. He that was over the city — The marshal, or, like Amon in the time of Ahab, (1 Kings 22:26,) the chief military governor of the city. We will not make any king — They at once acknowledge Jehu as king, and pledged submission to his will. 8. Lay ye them in two heaps — “This cutting off of heads in collective masses, and making them into heaps, is or has been frightfully common in the East; and an Oriental, familiar with blood and beheading from his cradle, would read this portion of Scripture with little, if any, of the disgust and horror, and certainly with none of the surprise, with which it inspires us. After a battle, or a massacre, or the rout of a band of robbers, the heads are, as in the present instance, heaped up pyramidally, faces outward, on each side the palace gate; and the builder of this horrid pile, if a man of taste and fancy, usually reserves a head with a fine long beard to form the crown of his handiwork. Nothing so much shocks a European in the East as the frightful cheapness of human life, and with it, of human heads. In Persia it has not seldom been known for the king to express his displeasure at a town or village by demanding from it a pyramid of heads of given dimensions.” — Kitto. Until the morning — The heads had probably reached Jezreel at night. 9. Ye be righteous — That is, ye are not guilty of the blood of the house of Ahab. So far as these massacres have gone I know that ye are innocent. I conspired — I confess and cannot deny that I conspired against Joram, and slew him. But who slew all these — I did not, and I know that ye did not; who, then, is guilty in this case? He wished the people to understand that in this work of blood there were other ministers of Divine judgment besides himself. Most commentators explain these words, like the letter of Jehu above, as the language of sarcasm or irony, and suppose that Jehu either intended to involve them in the odium and guilt of this slaughter, or at least to keep them in ignorance of the fact that he had himself given orders for their slaughter. But this is altogether unnecessary, and unauthorized by any thing that appears in the text. Doubtless what Jehu had done towards this massacre was well known to all the people of Jezreel. He had, indeed, in a certain sense, ordered it, (2 Kings 10:6,) but yet in such a way as to involve the nobles and elders and guardians in the guilt as much as himself. Their ready and prompt obedience, in beheading these seventy persons, was, perhaps, hardly expected by Jehu; and when he saw it, he at once began to feel that he was comparatively guiltless of their blood. 10. The Lord hath done — This language confirms our exposition of the preceding verse. Jehu wishes the people to understand that these massacres are no work of private revenge, but a most signal fulfilling of Jehovah’s word by the prophet Elijah. See 1 Kings 21:19-29. Strange that the man, who so clearly recognized his mission as a minister of Divine judgment, utterly failed to see that by cleaving to the sins of Jeroboam he exposed himself to the same judgment, and that, sooner or later, Divine righteousness would “avenge the blood of Jezreel upon the house of Jehu.” Compare note on 2 Kings 10:29-30. 11. Slew all that remained — There was yet remaining in Jezreel not a few of the court favourites and friends of the royal family, and these Jehu proceeded at once to slay, and probably in presence of all the people. None dared oppose or resist him, for the people felt, as he had shown, that this was a fulfilling of prophecy. Great men — State officers who were then in Jezreel. Kinsfolks — Distant relatives, or intimate acquaintances, who had been accustomed to receive court favours. Priests — His private court priests, who were devoted to the calf-worship which Jeroboam had established, and Ahab had continued to encourage. OF AHAZIAH’S AND AHAB’S IN SAMARIA, 2 Kings 10:12-17. 12. Came to Samaria — That is, on his way towards Samaria; for a part of the events here recorded occurred on Jehu’s way thither. Having finished the work of judgment at Jezreel, he proceeds to the metropolis of the kingdom, there to complete more fully his dreadful mission. The shearing house — More literally, house of binding of the shepherds. This, like the house of the garden in 2 Kings 9:27, is a translation of a Hebrew proper name. The original word is Beth-eked, the name of a place between Jezreel and Samaria, probably identical with Beit-kad, some five or six miles southeast of Jezreel. It was probably called Beth-eked of the shepherds, from its being a common resort of the shepherds of the neighbouring country. 13. Brethren of Ahaziah — 2 Chronicles 22:8 terms them “the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah.” Whence it appears that the word brethren is here to be taken in the wide sense of near relatives and intimate associates and friends. This is a sense the word often bears; and it is likely that not a few of those “that ministered to Ahaziah” were chosen from among his own kindred. His own brothers, all older than himself, had been slain by the Arabians. 2 Chronicles 22:1. We go down to salute the children of the king — Of King Joram, to whom they were also related. They seem not to have heard of the king’s death. Of the queen — Probably the queen-mother, Jezebel, is meant. 14. Take them alive — So that none may escape, as might have been the case had they proceeded to slay them as they took them one by one. At the pit of the shearing house — Rather, at the pit of Beth-eked. See note on 2 Kings 10:12. This pit was some well-known cistern or well belonging to the town. 15. Jehonadab the son of Rechab coming to meet him — The name is written Jonadab in Jeremiah 35:6; Jeremiah 35:10; Jeremiah 35:19. The house of Rechab were descendants of the Kenites, (1 Chronicles 2:55,) who journeyed with the Israelites through the wilderness, (Numbers 10:29,) and had settled in various parts of the land. Judges 1:16; Judges 4:11; 1 Samuel 15:6. This Jehonadab had brought all his father’s house to pledge themselves to abstain from wine, and to pursue the nomadic habits of their ancestors, and always dwell in tents. See Jeremiah 35. He was doubtless, therefore, well known in Israel as a man of great austerity; he had probably mourned over the prevailing idolatry, and now, hearing of what Jehu had done and said, he recognised in him a minister of Jehovah to execute judgment on the wicked house of Ahab, and went forth to meet him, and declare to him that his heart was with him in this ministry of judgment. Is thine heart right, as my heart is with thy heart — Jehu was anxious to know if, in this bloody work, which he might well fear would not be very popular in Israel, he had the sympathy and approval of the distinguished pietist Jehonadab. To have his sympathy would be no small advantage to his cause. So he asks: Is thy heart really in sympathy with mine in this ministry of Divine judgment? If it be — There is nothing in the Hebrew that answers well to if. It should be rendered: Jehonadab answered, It is, yea, it is; give me thy hand. Jehonadab did not leave Jehu to do all the talking. He first offered his hand to the conqueror, and then Jehu gave him his hand and took him into his chariot. So Jehu found him a helper in his work of doom. 16. See my zeal for the Lord — He thus communicates his further purpose to continue the work of destruction. Some have thought that this was all pretended zeal and showy hypocrisy, but in 2 Kings 10:30 the Lord commends Jehu for having done well, and declares that his bloody work was right in his eyes, and according to the feelings of his own heart. In other things Jehu sinned, (2 Kings 10:31,) and it is not pretended that all his measures and motives in his work of doom had the approval of God; but in executing judgment on Ahab’s house, his zeal was praised, though it was not without a selfish ambition, and perhaps other elements of wickedness. But we need not call Jehu a heartless boaster and a murderous hypocrite. Shall he be blamed as murderous and cruel who obeys to the very letter Jehovah’s positive command? Comp. 2 Kings 9:6-10. If the fall of the tower in Siloam were really a Divine judgment on the eighteen hapless victims whom it ground to powder, (Luke 13:4,) need we charge the tower with blood-guiltiness and cruelty? Sometimes, indeed, God uses wicked hands to execute his counsels, and holds them guilty for their deeds, (Acts 2:23;) but never does he blame a minister of vengeance for doing what his own word has positively commanded him to do. Let us beware how we curse or blame what God has not blamed. There are in our times too many shallow and unbiblical attempts to ignore the awful severities of Divine justice, as revealed in God’s word. 17. All that remained unto Ahab in Samaria — That is, all relatives or adherents and partisans of Ahab’s family that were not included in the seventy persons (2 Kings 10:7) whom the nobles had slain. OF THE BAAL , 2 Kings 10:18-28.There remains yet one more deed of blood to rid the kingdom of Israel from the curse of Ahab’s rule. The priests and worshippers of Baal were so involved in the fortunes of Ahab’s dynasty, that, with them living, Jehu must sit insecurely on the throne. He accordingly takes subtle measures to exterminate them all; and thus the sword of Jehu completes the work which Elijah began at the brook Kishon. 1 Kings 18:40, note.18. Ahab served Baal a little — There were dark depths of fearful meaning underneath these words of treachery. 19. The prophets… servants… priests — Every representative and devotee of the Baal worship must be present at this great sacrifice. Jehu did it in subtilty — His craft and guile on this occasion were in fearfulness equal to the duplicity and baseness which prepared the way for the massacre of St. Bartholomew. His Divine commission doubtless authorized him to cut off the worshippers of Baal, but not by guile. God praised his zeal in rooting out idolatry, but not his subtilty. 21. House of Baal — The great temple which Ahab built in Samaria for the honour of this Phenician idol. 1 Kings 16:32. From one end to another — Literally, from mouth to mouth. An idiomatic phrase meaning from aperture or opening to opening, or from entrance to exit. 22. Him that was over the vestry — The officer having charge of the sacred vestments, and the apartments in which they were kept. Bring forth vestments — These were the priestly robes in which the ministers of Baal officiated. Jehu would have them perish in their sacred robes. 25. He had made an end of offering — Here Jehu himself is said to do what in fact others did at his command. According to 2 Kings 10:24 the worshippers of Baal offered the sacrifices, but here the act is attributed to Jehu. So in the popular language of all times and of all nations, what one does by the agency of others he does himself. The guard and the captains — Literally, the runners and the third men; that is, the the immediate satellites of Jehu, composed of a distinguished and trusty class of warriors. Cast them out — Cast them out of the temple in which they had been slain the dead bodies of the Baal worshippers. The city of the house of Baal — Not that quarter of the city of Samaria where the temple of Baal was located, as many of the older interpreters explain; but the citadel, the enclosed inner sanctuary of the temple. The multitude of Baal worshippers assembled, and the sacrifices were offered in the atrium or fore-court of the temple, and there the slaughter took place; after which the victors went into the inner apartment or citadel of the house of Baal, and brought forth the images of the idol. 26. Brought… the images — These are supposed to have been wooden statues or pillars consecrated to Baal or some of his associate deities. 27. The image of Baal — This was probably a vast molten statue of the god, erected outside of the temple, perhaps at the portal. A draught house — A place of refuse and filth. The Masoretes have substituted a word which signifies sewers.Thus did Jehu terribly destroy these worshippers of Baal, mingling their blood with the sacrifices of the altar, and making the very site of their great temple a place of filth. This would cover the very name of Baal with infamy and reproach. JEHU’S SINS, , AND DEATH, 2 Kings 10:29-36. 29. Howbeit — While the Scripture history makes prominent the fact that Jehu was God’s instrument to punish the wicked house of Ahab, and overthrow his dynasty, it conceals not his shortcomings and his sins. Jehu, as Kitto very justly remarks, “was one of those decisive, terrible, ambitious, yet prudent, calculating, and passionless men, whom God from time to time raises up to change the fate of empires and to execute his judgments on the earth. He boasted of his zeal — ’Come and see my zeal for the Lord’ — but at the bottom it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.” 30. The Lord said unto Jehu — Probably by one of the prophets of the time. Children of the fourth generation — Jehu’s son Jehoahaz reigned seventeen years; Jehoash, sixteen; Jeroboam, forty-one; and Zachariah, six months. Zachariah, of the fourth generation, was slain by Shallum, and thus was this word of the Lord fulfilled; (compare 2 Kings 15:12;) and thus, too, according to the prophecy of Hosea, (Hosea 1:4,) did the Lord “avenge the blood of Jezreel upon the house of Jehu.” For when the minister of Divine judgment himself turned to idolatry, the very blood of his guilty victims might well call for vengeance on him for doing the same things for which be had executed the Divine judgment on them. Romans 2:1. 32. Began to cut Israel short — That is, in the latter part of Jehu’s reign Israel began to suffer those fearful punishments of invasion and conquest from the north and northeast, which finally ended in the total captivity of the land. Jehu’s name occurs on the Assyrian monuments among others who paid tribute to the king of Assyria, and Rawlinson (Historical Evidences, page 113) inclines to the opinion “that from this date both the Jewish and the Israelitish kings held their crowns as fiefs, dependent on the will of the Assyrian monarch, with whom it formally lay to ‘confirm’ each new prince ‘in his kingdom.’” See 2 Kings 14:5, note. 33. From Jordan eastward — This exposed frontier, occupied by the tribes of Reuben, Gad, and Manasseh, was the first to fall into the hands of foreigners. They were more nomadic, and, from constant contact with the neighbouring nations, lost the more rapidly their sympathy with the western tribes. Hazael smote and subjugated them, but Pul and Tiglath-pileser carried them away into captivity. See 1 Chronicles 5:25-26. ’S , 2 Kings 11:1-3. 1. Destroyed all the seed royal — The ferocious Athaliah, a worthy daughter of the bloody Jezebel, acted at Jerusalem as queen mother, (see 1 Kings 15:10; 1 Kings 15:13, notes,) and probably exercised her royal functions during her son’s absence in Jezreel. As soon as she heard of Ahaziah’s death she resolved to usurp his throne, and, in perfect accordance with her own savage character, and the notions of the time as to making a throne secure, she secured the death, as she supposed, of all her grandchildren, and all the royal family who might claim a title to the throne. Her great authority and influence, as queen mother, explains the apparent ease with which she seems to have accomplished her purpose. 2. Sister of Ahaziah — Probably a half sister, being Joram’s daughter by another wife than Athaliah. She was the wife of Jehoiada the priest, (2 Chronicles 22:11,) and this fact explains how he came to be hid in the temple. The bed-chamber — “The bed-chamber in the temple, in which Jehosheba hid Joash, does not seem to mean a lodging chamber, but a chamber used as a repository for beds. I am indebted to Sir John Chardin for this thought, which seems to be a just one; for the original words signify a chamber of beds, and the expression differs from that which is used when a lodging chamber is meant. He supposes that place is meant where beds are kept; for in the East, and particularly in Persia and Turkey, beds are not raised from the ground with bed posts, a canopy, and curtains, people lie on the ground. In the evening they spread out a mattress or two of cotton, very light, of which they have several in great houses, and a room on purpose for them.” — Harmer’s Observations. 3. Hid in the house of the Lord six years — Jehosheba’s husband being high priest, this concealment of her nephew Joash was the more safe. FALL OF , AND OF JOASH TO THE THRONE, 2 Kings 11:4-21. 4. The seventh year — The seventh year of Joash’s age. Compare 2 Kings 11:21. Rulers over hundreds — Their names are given in 2 Chronicles 23:1-2, together with the statement that the Levites out of all the cities of Judah, and the chief fathers of Israel, were gathered together at Jerusalem. These rulers of hundreds were probably officers of the army, having charge of a hundred men. Captains and the guard — Gesenius renders these words, executioners and runners; which composed an important part of the bodyguard of the king. Others explain the word rendered captains, ëøé Carians, that is, the men of Caria, in Asia Minor, who, like the Cretans, were wont to serve as lifeguards to the ancient Asiatic rulers. See on Cherethites and Pelethites. 2 Samuel 8:18. Made a covenant… took an oath — These expressions explain each other. Jehoiada made a covenant with them by binding them under a solemn oath to help him carry out his plans of ruining Athaliah, and setting the youthful Joash on the throne. The high priest was wise enough to know that in carrying out a plan of so vast moment he must have the confidence and support of all the men of power. Athaliah’s regency was doubtless oppressive and unpopular, and the leading minds of the kingdom were glad to have it come to an end. 5. This is the thing that ye shall do — This description (2 Kings 11:5-14) of the arrangement of the Levite guards is obscure, and some parts of it difficult to harmonize with the parallel and fuller account in 2 Chronicles 23:4-13. The difficulty comes from our ignorance of some of the terms employed. The gate of Sur and the gate behind the guard are matters of conjecture, on which it is needless to posit a decided opinion. But so long as these gates are unknown, there must rest an obscurity upon the whole passage. We attempt merely to point out what seems to be the most natural and plausible meaning of the words. You that enter in on the sabbath — Those Levites whose turn to enter upon their week of service in the temple came on the particular Sabbath here indicated. The different kinds of service in which they were employed are described in 1 Chronicles 9:17-33, from which passage it appears that a large body of the Levites were constantly required in the temple, and that they relieved each other by turns, one company entering in on the Sabbath when another company, having filled their week, went forth. 2 Kings 11:7. “By choosing the Sabbath day,” says Wordsworth, “and by retaining those of the Levitical course whose turn it was to retire from its allotted service, Jehoiada doubled the number of the official forces of the temple without exciting suspicion.” Shall even be keepers of the watch of the king’s house — The king’s house must certainly mean the royal palace, from which there was a magnificent passageway leading up to the house of the Lord. 1 Kings 10:5, note. A third part of the Levites here specified, instead of entering the temple as usual, were to stay outside, and guard this way to the royal residence, lest some satellite of Athaliah should discover or interrupt the plot. They are the ones who in 2 Chronicles 23:5 are to be at the king’s house. 6. Gate of Sur — The same, doubtless, as the gate of the foundation, or gate of Yesod, in Chronicles. The exact locality of this gate cannot be decided, for it is nowhere mentioned again; but the most plausible supposition is, that it was the main entrance into the inner court of the temple. The gate behind the guard — To this corresponds porters of the doors, in Chronicles. The guard, according to 2 Kings 11:11, stood round about the king, and extended from the right to the left side of the temple, by the altar and temple, and the gate behind the guard would seem to be some well-known side or rear entrance into the court of the temple, from which an attack or annoyance might be expected. It is also likely that some of these might stand as porters of the doors of the temple, gate-keepers of the Lord’s house, whose position would naturally be behind the guard that encompassed the king. So shall ye keep the watch of the house — That is, all the three divisions just mentioned, by being stationed as described, shall guard all the approaches to the house of the Lord. That it be not broken down — The Hebrew for this sentence is all in one word, îñç, a defence; a driving off. This body of Levites were to serve as a defensive watch — a company of sentinels set to drive away all that might presume to interfere with the plans of the high priest Jehoiada. 7. Two parts of all you that go forth on the sabbath — Those who went forth on the Sabbath were the course of Levites who were relieved on that day from their term of temple service by the coming in of another course. Instead of departing from the temple and returning home, as usual they were to form themselves into two parts or divisions, (literally, hands,) and to be the immediate bodyguard of the youthful king. Their particular duty is more fully given in 2 Kings 11:8, and they are identical with the guard mentioned in 2 Kings 11:11. 8. The ranges — Ranks of armed men. 9. Every man his men — That is, each captain took charge of the band of Levites committed to his command by Jehoiada. 10. King David’s spears and shields — The trophies and relics of David’s many wars. These had been preserved as treasures in the temple. It would have excited suspicion if the captains and the Levites had entered the temple armed; hence they were supplied with the arms that were kept in the temple. 11. From the right corner of the temple to the left — This means, doubtless, that a rank or several ranks of armed Levites were stationed in a semicircle in front of the temple, extending from one side to the other. The king, whom they encompassed, probably occupied a position by one of the pillars, Jachin and Boaz, in front of the temple. 1 Kings 7:21. By the altar and the temple — Literally, to the altar and the house. Their ranks extended not only in a semicircular form around the king from one side of the temple to the other, but also reached to the altar of burnt offerings in the midst of the court, and to other parts of the temple also, besides the right and left corners. Chronicles adds, that besides these armed Levites with their officers, a multitude of the people were in the courts of the temple. 12. He brought forth the king’s son — The youthful Joash, now seven years old, having been for six of these years hid in the temple. 2 Kings 11:3. And put the crown upon him — In the ceremony of crowning and anointing, Jehoiada, the high priest, officiated. Gave him the testimony — The laws of Moses, from which he might read and learn all the days of his life. Compare Deuteronomy 17:18-19. God save the king — Compare 1 Samuel 10:24. note. 14. The king stood by a pillar — Probably, as we have suggested above, (note on 2 Kings 11:11,) by one of the great pillars, Jachin and Boaz, which supported the front of the temple. By the side of one of these pillars Jehoiada had erected a platform something like that on which Solomon stood when he dedicated the temple; (2 Chronicles 6:13;) and upon such platform the young king would stand in full view of all the people in the court. Gesenius and others take òîåã, pillar, in the sense of platform, but this is unnecessary, and the word, though of frequent occurrence, has nowhere else such a meaning. 15. Without the ranges — See 2 Kings 11:8. Him that followeth her — That is, him that presumes to take her part and defend her. Not be slain in… house of the Lord — The high priest would not have the temple stained with human blood. 16. The way by the which the horses came into the king’s house — The Chronicles calls the place “the entering of the horse gate, by the king’s house.” Some have inclined to identify this with “the horse gate” of Nehemiah 3:28, and Jeremiah 31:40. Its location is unknown, but seems to have been somewhere near the palace. Perhaps the design of slaying her at the entrance to the royal stables was, that, like her mother Jezebel, she might be also trampled under foot by horses. Compare 2 Kings 9:33. 17. Jehoiada made a covenant — Having succeeded thus far in reforming the kingdom, he would next renew the covenant with Jehovah. He made, in fact, two covenants: first, between the Lord and the king and the people, which involved their returning as a nation from Baal worship to the obedience and worship of the Lord; secondly, between the king also and the people, which involved that they would sacredly regard the duties and respect each party owed the other. The king must rule righteously, the people cheerfully obey. 18. Went into the house of Baal — So firmly had the worship of Baal fastened itself upon the whole Israelitish nation that Jerusalem, as well as Samaria, had its temple to this god. Jehu destroyed the Baal worship in Samaria, (compare 2 Kings 10:18-28;) Jehoiada and his adherents that in Jerusalem. Appointed officers over the house of the Lord — Reorganized the temple service, which had been partially interrupted and disturbed by the revolution effected in the kingdom. 19. Gate of the guard — Called “the high gate” in Chronicles, but, like the horse gate, difficult to identify with any known locality. It was probably a gate leading toward the palace, and here called “gate of the guard” from being the one guarded by that division of Levites mentioned in 2 Kings 11:5. REIGN OF JOASH, KING OF JUDAH, 2 Kings 12:1-21.This chapter, which contains the history of the reign of Joash, or Jehoash, may be divided into four parts. The first (2 Kings 12:1-3) states the general character of his reign; the second (4-16) informs us how he repaired the temple; the third (17-18) gives a short notice of the Syrian invasion under Hazael, and the fourth (19-21) gives some account of the king’s assassination and burial. The parallel history in 2 Chronicles 24 records a number of important items not noticed here at all. Joash, though pious and upright in his early years, yielded, after the death of the high priest, to the voice of evil counsellors, and the people lapsed into idolatry again, and even went so far as to murder the son of Jehoiada because he rebuked their disobedience and idolatry. Hence the Syrian invasion and his own foul death were judgments upon him for his sins. 2. All his days wherein Jehoiada… instructed him — As long as he remained true to the counsels of the high priest he did right and prospered. The words imply, though the fact is not stated, that he afterwards departed from the instructions of his benefactor. How this came to pass is told in Chronicles. 3. High places were not taken away — And these were a constant temptation to idolatry. A nation that had been so thoroughly flooded with idolatrous practices as Israel could not be morally safe with these temptations ever before their eyes. The failure to abolish these was one great mistake of Joash and other kings who attempted reformation. Compare notes on 1 Kings 3:2; 1 Kings 15:14. 4. All the money of the dedicated things — The annual contributions to the sanctuary which Moses ordained in the wilderness. Compare Exodus 30:12-16, and 2 Chronicles 24:6; 2 Chronicles 24:9. These contributions might be of three kinds, 1.) The money of every one that passeth the account — Explained by Exodus 30:13 : “Every one that passeth among them that are numbered [in the census] shall give half a shekel, after the shekel of the sanctuary.” This half shekel was properly a poll tax. 2.) The money that every man is set at — That is, the amount at which every one who makes a singular vow is estimated, according to the law of Lev 27:1-8. Large revenues may sometimes have come to the sanctuary from this source alone. 3.) Money that cometh into any man’s heart to bring — That is, free-will offerings, which any one might give over and above his poll tax, or other obligation. 5. Every man of his acquaintance — From this, and more particularly from Chronicles, (2 Kings 12:5,) it appears that the priests and Levites were not to wait at the temple to receive contributions, but were to “go out unto the cities of Judah, and gather of all Israel money to repair the house of God from year to year.” But this method failed, probably because the priests took little interest in the measure, and received little or no more than was sufficient for their own subsistence. The people, too, seemed little inclined to fall in with this measure, for when a new method was adopted, and a chest set by the temple to receive their offerings, they “rejoiced, and brought in, and cast into the chest, until they had made an end.” 2 Chronicles 24:8-10. So in other ages of the Church, travelling agents sent forth to collect funds have often cost more than the amounts they collected, and have injured the cause besides. 9. Jehoiada… took a chest — This, according to 2 Chronicles 24:8, was done “at the king’s commandment,” and was a much more popular measure than the one tried before. It provided that the contributions be audited and used by other persons besides the priests. Their’s was the trespass money and sin money, (2 Kings 12:16,) but the chest was to receive the contributions for the repairing of the temple. “It was expected,” says Keil, “that the people would give more, when the collection was appointed for the special purpose of repairing the temple, than when they were to give the legal and voluntary payments only to the priests, whereby no giver knew how much of it might be applied for building.” The priests… put therein all the money — Chronicles, however, seems to show that the people cast their money in the chest with their own hand. It may all have passed through the priests’ hands, but so publicly and with such oversight of interested parties as prevented all chance for embezzlement. There is not the slightest evidence that the priests and Levites had been guilty of any dishonesty in former collections, and yet there might have been suspicions. 13. Not made… any vessels of gold — That is, as is explained in Chronicles, none of the money collected was used for this purpose until all the work of repairing the building was completed. After the repairs were finished the rest of the money was devoted to provide vessels for the house of the Lord. Athaliah had robbed the Lord’s house of these vessels to provide for her Baal worship. 15. Reckoned not with the men — The men who had charge of the disbursement of the funds were men of such high standing and integrity, and gave such general evidence of having done their work faithfully, that no one desired any special reckoning with them. 16. Trespass money and sin money — Money brought to the priests as a trespass offering or a sin offering, according to the law of Lev 5:15-19. See also Leviticus 7:7, and Numbers 18:9. 17. Hazael — On this man’s elevation to the throne of Syria, see 2 Kings 8:7-15. On his victories over Israel and the eastern tribes, see 2 Kings 10:32-33. Fought against Gath — Having the northern kingdom in subjection, he could easily march his army through its territory and down the western border of Judah to Gath. On the position of Gath, see 1 Samuel 5:8, note. Set his face to go up to Jerusalem — Chronicles adds to this, that he did send a company to Jerusalem, and defeated a great host of Israelites, destroyed their princes, and carried off great spoil. The two accounts are brief, and not designed to record all the facts in the case, but they are by no means necessarily contradictory. See 2 Chronicles 24:23. 18. Took all the hallowed things — This was a too expensive buying of an uncertain peace, and led to no permanent security. Asa before him, (1 Kings 15:18,) and Ahaz and Hezekiah after him, (2 Kings 16:8; 2 Kings 18:15,) did the like foolish thing, to the great damage of the kingdom. 20. House of Millo — The castle or citadel on Zion which David had fortified. 2 Samuel 5:9, note. Which goeth down to Silla — “What or where Silla was is entirely matter of conjecture. It must have been in the valley below, overlooked by that part of the citadel which was used as a residence. The situation of the present so-called Pool of Siloam would be appropriate, and the agreement between the two names is tempting; but the likeness exists in the Greek and English versions only. Gesenius, with less than his usual caution, affirms Silla to be a town in the neighbourhood of Jerusalem. Others refer it to a place on or connected with the causeway, or flight of steps, which led from the central valley of the city up to the court of the temple.” — GROVE, in Smith’s Dictionary. 21. Buried him with his fathers — But not, says 2 Chronicles 24:25, “in the sepulchres of the kings.” For a fuller account of Joash’s history, see the parallel history in Chronicles. REIGN OF , KING OF ISRAEL, 2 Kings 13:1-9. 1. Three and twentieth year — There is a discrepancy between this verse and 2 Kings 13:10. If Jehoahaz began to reign in the twenty-third, and his son Jehoash in the thirty-seventh year of Joash, king of Judah, Jehoahaz must have reigned, not seventeen years, as says this verse, but fourteen, or at most fifteen, years. To meet the difficulty some assume that there is an error in the text, and that we should read one and twentieth, or two and twentieth year. Others suppose that Jehoahaz associated his son with him as co-regent two or three years before his death. There are no sufficient data to decide the question. Wordsworth remarks: “In the latter years of the kingdom of Israel the dates of the accession of the sovereigns are fluctuating. This was a natural consequence of the precarious tenure of their rule. It often happened, by reason of the confusion and dissolution of their polity, that it was a matter of doubt whether a king was really king or no at any given time. No wonder, therefore, that the dates are variously given.” 3. All their days — Rather, all his days; literally, all the days; that is, all the days of Jehoahaz. Compare 2 Kings 13:22. 4. Jehoahaz besought the Lord — The oppression of the Syrian kings humbled his spirit, and led Jehovah to give temporary deliverance; but there was no reformation deep enough to lead to any permanent or great results. 5. A saviour — According to 2 Kings 13:22, this saviour could not have saved Israel in the days of Jehoahaz; so it is hardly satisfactory to refer it to some unknown temporary deliverer during the reign of this king. This saviour came not in Jehoahaz’s days, but, after his death in the person of his son Jehoash, who, according to 2 Kings 13:25, recovered from the then Syrian king the cities which his father had lost by war. The deliverance was still further secured under Jeroboam, the son of Joash. Compare 2 Kings 14:27. Others have supposed, but with little reason, that this saviour was an angel, or perhaps Elisha. Dwelt in their tents — That is, at peace in their homes, not disturbed by constant rumours of war, and invasion by foreign armies. 6. The grove — Rather, the Asherah, the great statue erected to this goddess in Samaria. See notes on 1 Kings 14:15; 1 Kings 15:13. 7. Neither did he leave of the people — Literally, for he left not to Jehoahaz a people, except, etc. The connexion is most natural with 2 Kings 13:4, and 2 Kings 13:5-6 are properly put in parenthesis, as in the English version. Made them like the dust by threshing — The king of Syria had oppressed and destroyed them almost to annihilation. Perhaps he had actually destroyed many with threshing instruments of iron, as, according to Amos 1:3, he did the inhabitants of Gilead. See also 2 Samuel 12:31, note. REIGN OF JOASH, SON OF , KING OF ISRAEL, 2 Kings 13:10-13.The record here given of Joash’s reign is very brief, but is supplemented by the account of his visit to the dying prophet Elisha, (2 Kings 13:14-19,) and his victories over Ben-hadad, (2 Kings 13:25.) Though he walked too much after the evil examples of his predecessors, his reign was not without some redeeming and commendatory features. His visit to Elisha showed profound reverence for that prophet; and his successful wars against the Syrian oppressor showed him to be a God-sent saviour to Israel, though he failed to accomplish complete deliverance. 2 Kings 13:5, note. His war with Amaziah is narrated in 2 Kings 14:8-15, and 2 Chronicles 25:17-24. His name is written both Joash and Jehoash, the former being only a contraction of the latter. , DEATH, AND BURIAL OF ELISHA, 2 Kings 13:14-21. 14. Elisha was fallen sick — The last notice of this prophet was where he sent one of his disciples to anoint Jehu king. 2 Kings 9:1-3. During all the bloody period that had intervened he seems to have retired from public affairs. Joash… came down unto him — The mortal sickness of this distinguished prophet was soon known throughout the land, and touched the heart of the king. Joash knew that his grandfather Jehu had been anointed by authority from this prophet, and he could not but have the highest reverence for him. Wept over his face — That is, wept as he bent over the prostrate form of the man of God as he lay sick upon his couch. My father! the chariot of Israel — See note on 2 Kings 2:12. Joash, by that deathbed, seemed to feel that a power was passing away from Israel mightier than horses and chariots. He had been to Israel better than weapons of war against Syria. 15. Take bow and arrows — To make his last oracle more impressive, the prophet uses a memorable symbol. 16. Elisha put his hands upon the king’s hands — To indicate the approval of the prophet and his God of the war against Syria. 17. Open the window eastward — Israel’s relation to Syria was now a subject of the greatest concern to both king and prophet, and therefore uppermost in their minds. The arrow of the Lord’s deliverance — That is, this arrow, shot towards the enemy’s country, signifies the deliverance which the Lord will soon grant Israel from the Syrian yoke. The casting of a spear or shooting of an arrow into an enemy’s country was a common signal for the beginning of hostilities. Thus Alexander the Great is said to have hurled a dart into his enemy’s land when he came to the borders of the Persian territory. Thou shalt smite the Syrians in Aphek — To the symbol he adds a verbal prophecy. At Aphek the Syrians had previously suffered defeat. 1 Kings 20:26-30. 19. Thou shouldest have smitten five or six times — And therefore his smiting but three times symbolized that lack of determination and perseverance whereby he would fail to overthrow, effectually, the Syrian power. 20. Buried him — Josephus says he was honoured with a magnificent funeral, in every respect worthy of a personage so saintly and beloved. Bands of the Moabites — Marauding parties seeking for plunder. The Moabites had partially recovered from the severe losses they suffered at the beginning of Elisha’s career. Chap. 3. At the coming in of the year — When the early crops were ripening — appropriate season for a nomadic invasion. Apparently the next year after Elisha’s death. This invasion of the Moabites is mentioned to introduce the miracle wrought by the instrumentality of Elisha’s bones, recorded in the next verse. 21. They spied a band of men — That is, a band of those marauding Moabites just mentioned. The sight of the invaders caused the haste with which they cast the dead man into the wrong sepulchre. When the man was let down — Literally, The man went and touched against the bones of Elisha. That is, his body was thrust into the tomb, so that it came in contact with the bones of Elisha. “Among the Israelites the dead were neither enclosed in coffins nor covered with earth, but only wrapped in linen cloth and laid in tombs, so that one body might touch another, and, on returning to life, would not be hindered from moving. It was not the dead body of Elisha, but the living God, that gave life again to the dead; and Omnipotence worked by contact with the dead Elisha to show that the Divine efficiency that was in the prophet had not disappeared from Israel with his death. The special object of the miracle was to convince most effectually people and king that the promise of victory over the Syrians was sure, and would come to pass just as the dying Elisha had announced to king Joash by the laying of his hands upon the hands of the king. The historian intimates this object when, immediately after the account of this miracle, he records the historical fulfillment of that promise. 2 Kings 13:22-25.” — Keil.On the contrast between Elijah and Elisha, see note at the beginning of chap. 4. “It was Elijah,” says the son of Sirach, “who was covered with a whirlwind; and Elisha was filled with his spirit; whilst he lived he was not moved by any prince, neither could any bring him into subjection. No word could overcome him, and after his death his body prophesied. He did wonders in his life, and at his death were his works marvellous.”The miracle of Elisha’s bones has been the subject both of criticism and of allegory. The rationalist, of course, admits no miracle. In his view the deceased was a person only apparently dead, fallen into a trance, perhaps, but suddenly brought to his senses again by the shock of being roughly cast into Elisha’s tomb. Others admit a real miracle, but seem to look upon it with suspicion. “This,” says Clarke, “is the first, and, I believe, the last, account of a true miracle performed by the bones of a dead man. And yet on it, and such like, the whole system of miracle-working relics has been founded by the popish Church.” “Elisha’s works,” says Stanley, “stand alone in the Bible in their likeness to the acts of mediaeval saints. There alone, in the sacred history, the gulf between biblical and ecclesiastical miracles almost disappears. In this, as in so much besides, his life and miracles are not Jewish but Christian.” By others the miracle is made a type of Jesus’s power to raise to life by his own death and burial those who are dead in trespasses and sins. “So, too,” says Wordsworth, “the apostles and evangelists being dead yet speak to all the world in the Gospels and Epistles, and by the word of God in them they raise souls to life eternal.” FROM THE SYRIAN , 2 Kings 13:22-25. 22. All the days of Jehoahaz — So, though the Lord heard the prayer of this king of Israel, he did not answer it by sending a saviour until after his death. See 2 Kings 13:4-5, notes. 23. As yet — There was a tender sympathy which bound Jehovah to the covenant people with whose backslidings he had borne so long, and yet he shows compassion. 24. Hazael… died — This was the beginning of deliverance, for the death of this fierce warrior removed from Israel a source of constant terror. All the evil which Elisha foresaw he would do to Israel (see note on 2 Kings 8:12) had doubtless been done. 25. Three times did Joash beat him — And so proved himself to be a “saviour” to Israel, (2 Kings 13:5;) but instead of following up his victories to the utter annihilation of the Syrian power, he was content with these three triumphs, and so justified the rebuke, and fulfilled the prophecy, of the dying Elisha. 2 Kings 13:19. Israel soon fell back into most bitter afflictions and extremity, (2 Kings 14:26,) and another saviour was raised up in Jeroboam the son of Joash. 2 Kings 14:27. REIGN OF AMAZIAH, KING OF JUDAH, 2 Kings 14:1-22. 1. In the second year of Joash — Amaziah’s father reigned in Jerusalem forty years. 2 Kings 12:1. In his thirty-seventh year Joash the son of Jehoahaz began to reign in Samaria. 2 Kings 13:10. Hence it would seem that Amaziah’s accession must have taken place in (not the second, but) the third or fourth year of Joash the son of Jehoahaz. To account for this difficulty some adopt the hypothesis of a co-regency, as stated in note on 2 Kings 13:1. But this is unnecessary, as the apparent discrepancy may be more easily accounted for by supposing that the first and last years of the forty years’ reign of Joash king of Judah were only parts of two years. Thus Keil: “These forty years may have amounted only to thirty-eight and a half or thirty-eight and three quarters, in case that Joash attained to the sovereignty a couple of months before Nisan, and his death occurred a few months after Nisan.” 3. He did according to all things as Joash — That is, says Wordsworth, “he began well, and ended ill.” He had the true theocratic spirit, but not a perfect heart. Not only did he fail to remove the high places, but, according to 2 Chronicles 25:14, he worshipped and burned incense to the gods of Edom. 5. Slew his servants — Jozachar and Jehozabad. See 2 Kings 12:21. Amaziah was wise to wait till the kingdom was confirmed in his hand, and he had all its forces at control. Rawlinson conjectures that the kingdoms of Israel and Judah were, after the days of Jehu, dependencies of the king of Assyria, and when one after another of the Israelitish or Jewish kings came to the throne, he formally applied to the Assyrian monarch to be confirmed in his kingdom. This he infers from an Assyrian obelisk which represents Jehu as bringing tribute to the king of Assyria. See note on 2 Kings 10:32. 6. The children of the murderers he slew not — In this he evidenced his desire to do right in the sight of God. He allowed judgment and reason to triumph over the passion for vengeance, at the same time that he showed respect for the law of God. Book of the law of Moses — The passage referred to is found in Deuteronomy 24:16, and this reference and quotation conclusively prove the existence and authority of the Pentateuch in the time of Amaziah. Put to death for his own sin — Personal guilt is neither transmissive nor transferable. Compare marginal references. 7. Slew of Edom — The Edomites had cast off the yoke of Judah in the days of Jehoram, (2 Kings 8:20,) and had so strengthened themselves that, according to 2 Chronicles 25:5-6, Amaziah considered it necessary to lead an army of four hundred thousand men against them. See the parallel passage in Chronicles for a fuller record of this Edomite war. Valley of salt — The broad, open plain at the lower end of the Dead Sea, which virtually forms the southern termination of the Ghor, or great Jordan valley. It is appropriately called the Salt Valley from the salt mountain at its northwestern extremity, and the brackish springs and streams that are found in it. In this same valley David once smote the Edomites. See note on 2 Samuel 8:13. Selah — More properly written, as in Isaiah 16:1, Sela; Hebrew, ωׂ ?μς, or δωׂ ?μς, the rock. The capital city of the Edomites, situated in Mount Seir, two days’ journey south of the Valley of Salt, at the eastern base of Mount Hor. By the Greek writers it is called Petra. Strabo and Pliny describe it as a narrow valley, shut in by precipitous rocks and inaccessible mountains, but having a stream running through it fed by copious fountains and supplying water for the irrigation of gardens. After the Mohammedan conquest its site was long unknown, but, discovered A.D. 1812 by Burckhardt, it has since been many times visited and described by travellers. Its site and ruins are represented as among the most wonderful things of the Orient. It is a city whose most imposing remains consist of tombs and temples sculptured in the solid rock. And not the least remarkable thing, according to Robinson, is the colour of the rocks. “They present an endless variety of bright and living hues, from the deepest crimson to the softest pink, verging also sometimes to orange and yellow.” The principal entrance to the city is from the east, through a wild, deep chasm, called the Sik, varying in width from twelve to fifty feet. At a point where this chasm takes a sharp turn stands the celebrated structure called the Khazneh, which, says Palmer, “in beauty of form and colouring surpasses all the other tombs and temples. The facade is of a deep but delicate rose colour, and that of the uncut rock around it varies from every shade of red to chocolate.” This writer plausibly conjectures that it represents “the museum of Petra, the philharmonic institution of the place.” The other principal remains are the theatre, the tomb with three rows of columns, the ruined bridges, and the triumphal arch. “In looking at the wonders of this ancient city,” writes Robinson, “one is at a loss whether most to admire the wildness of the position and natural scenery, or the taste and skill with which it was fashioned into a secure retreat, and adorned with splendid structures, chiefly for the dead.” Called the name of it Joktheel — The name signifies subdued by God, but does not seem to have been commonly applied to the place for any considerable length of time, for it does not again occur, and Isaiah calls the place by its old name, Sela. 2 Kings 16:1. The phrase unto this day, indicates, therefore, that this record of Amaziah’s conquest was written during the Jewish rule over Edom, and before the time of Ahaz, when the Edomites had again thrown off the Hebrew yoke. 2 Chronicles 28:17. 8. Let us look one another in the face — An idiomatic expression used in a hostile sense. Equivalent to, Let us see each other’s face by coming into close conflict on a field of battle. The Germans have a similar idiom, To view heads, and to view the whites in the eye.In Chronicles we learn the occasion of this war of Amaziah against the kingdom of Israel. The Israelitish soldiers whom Amaziah hired and soon after dismissed were greatly offended at such treatment, and “fell upon the cities of Judah, from Samaria even unto Beth-heron, and smote three thousand of them, and took much spoil.” This was too great an injury for the king of Judah to pass by without notice, and his elation over his Edomite victory, and the native pride of his heart, urged him on. 9. The thistle… the cedar — This answer of Jehoash reminds us of the fable of Jotham. Judges 9:8. The thistle here, like the bramble there, represents a low, worthless, and offensive thing, and is a stinging reflection on Amaziah and his kingdom. By the cedar the king of Israel pompously suggests to his foe his own magnificence and power, and afterwards plainly says that a war between them must needs result in Judah’s downfall. Both the thistle and the cedar are represented as in Lebanon, which may have been designed to suggest that a worthless king may sometimes be found in a lofty position, and thence through pride aspire to things beyond his sphere. Give thy daughter to my son — We need not suppose that Amaziah had asked Jehoash to give a daughter in marriage to his son, but it is possible that he had demanded satisfaction for the cities and spoil which the Israelitish soldiers had taken from Judah, or that he had pompously threatened to subdue the kingdom of Israel and unite it again with Judah. There passed by a wild beast — Image of an unexpected dispensation of judgment moving forth to the sudden destruction of the haughty schemer. The destroyer is represented as passing by, not as sent out by the cedar. So Jehoash might wish to suggest to Amaziah that in case he meddled with things beyond his province he would be suddenly smitten by some judgment of the Almighty. He does not proudly boast and presume to tread down Amaziah and Judah by his own warriors and martial prowess. 10. Thine heart hath lifted thee up — The king of Israel, with keen insight, discerned the real ground of Amaziah’s pride and insolence. His recent victory had lifted him up — filled him with pride, and he thought himself unconquerable. Why shouldest thou meddle to thy hurt — Gesenius renders: Wherefore shouldest thou contend with calamity. øòä, here rendered hurt, is represented as the foe with whom he meddles, or contends. Why, he asks, shouldest thou engage in strife with misfortune? 11. Amaziah would not hear — He listened neither to the counsel of Jehoash nor to the prophet whom the Lord sent to advise him, but, according to Chronicles, he took the advice of evil-minded persons, who counselled war. Beth-shemesh — The modern Ain Shems, fifteen miles southwest of Jerusalem. See notes on Joshua 15:10 and 1 Samuel 6:9. 12. Judah was put to the worse — éðâŠis better rendered by, was smitten, as in the margin. Judah was utterly defeated. 13. Brake down the wall of Jerusalem — The northern wall. Gate of Ephraim — The same, doubtless, as the gate of Benjamin, (Jeremiah 37:13; Zechariah 14:10,) and so called from being the principal entrance to the city in the direction of these tribes. Its location was probably not far from the modern Damascus gate. Compare Nehemiah 8:16; Nehemiah 12:39. Corner gate — Situated probably at the northwestern corner of the same wall. Compare Jeremiah 31:38; Zechariah 14:10. Four hundred cubits — About seven hundred feet. 14. Hostages — Literally, sons of security. These were doubtless prominent men of Judah whom Jehoash demanded for the liberation of Amaziah. Having taken these to secure himself against further trouble with Amaziah he allowed the latter to remain in Jerusalem, where he continued to wear the title of king for fifteen years after the death of his conqueror.Some have thought that on account of humiliation and repentance Amaziah was specially favoured by God, and spared so long after his defeat, but that Jehoash was suddenly cut off for his sacrilegious spoliation of the temple. 19. A conspiracy against him — His turning after the gods of Edom, (see 2 Chronicles 25:27,) his defeat by Jehoash, the hostages taken of him, and the spoliation of the temple, all served to make the last half of his reign unpopular. The discontent of the kingdom culminated in conspiracy. So he perished like his father. 2 Kings 12:20. Lachish — Probably the modern Um Lakis, about thirty-five miles southwest of Jerusalem. See on Joshua 10:3. It is chiefly noted in connexion with the siege of Sennacherib. See on 2 Kings 18:14; 2 Kings 19:8. 20. Brought him on horses — Hebrew, on the horses; that is, probably, on a chariot drawn by the same horses with which he had fled to Lachish. 21. Azariah — Called also Uzziah. See note on 2 Kings 15:1. 22. Built Elath, and restored it to Judah — This fragmentary notice of the chief triumph of Judah during Azariah’s reign seems to have been thrown in here to show that the son of Amaziah was chiefly distinguished, like his father, for his work in the territories of Edom. Elath, which Azariah is here said to have built — that is, repaired and fortified — is first mentioned in connexion with the journey of Israel through the desert, (Deuteronomy 2:8,) and again at 1 Kings 9:26, where see note. It was situated at the head of the eastern arm of the Red Sea, and the ancient site is now marked by extensive mounds of rubbish. REIGN OF , THE SON OF JOASH, 2 Kings 14:23-29. 23. Forty and one years — This is probably an error, and should be fifty-two years. See note on 2 Kings 15:8. 24. Departed not from all the sins of Jeroboam the son of Nebat — Fit successor of that first king of Israel, whose name he bore; he was like him both in wickedness and enterprise. 25. Restored the coast — Reconquered the territory that had been taken at different times from his predecessors, and made the kingdom as extensive as it was in the days of Jeroboam the son of Nebat. Entering of Hamath — The northern border of the kingdom of Solomon, (1 Kings 8:65,) commonly identified with the southern opening into the great valley of Coele-Syria. See on Joshua 13:5. Sea of the plain — The Salt or Dead Sea. Compare Deuteronomy 3:17. Word of the Lord God — A communication or oracle granted, notwithstanding the king’s wickedness, for the comfort of Israel. By the hand of… Jonah — That is, through his agency or instrumentality. There can be no reasonable doubt that this Jonah, the son of Amittai, is the same prophet whose ministry to the Ninevites is recorded in the prophetical book that bears his name. Josephus says: “Jonah, a prophet, foretold to Jeroboam that he should make war with the Syrians, and conquer their army, and enlarge the bounds of his kingdom on the northern parts to the city of Hamath, and on the southern to the lake Asphaltitis; for the bounds of the Canaanites were originally these, according as Joshua, the general, determined. So Jeroboam organized an expedition against the Syrians, and overran all their country, as Jonah had foretold.” Gath-hepher — The same as Gittah-hepher, in the tribe of Zebulon. See on Joshua 19:13. 26. Not any shut up, nor any left — On this idiomatic phrase, see 1 Kings 14:10, note. Israel had become reduced to great extremities; the prisoner and the free seemed gone, and thus was fulfilled in them a prophecy of Moses. Compare Deuteronomy 32:36. Nor any helper — No God-sent deliverer, or “saviour,” (comp. 2 Kings 13:5; 2 Kings 19:25,) to effectually deliver them from the oppression of the Syrians. Joash had thrice smitten Syria, but as the dying Elisha prophesied, he secured no permanent victory. 27. The Lord said not — Not yet had gone forth the oracle of judgment, for still he cared for them in mercy because of his covenant with the ancient fathers. Compare 2 Kings 13:23. But there soon came a time when the Divine compassion ceased, and the prophets Hosea, Amos, Micah, and others, foretold the ruin of Israel. Saved them by the hand of Jeroboam — Notwithstanding his wickedness and devotion to the calf-worship at Beth-el and Dan, God used him as an instrument to smite the Syrian power. 28. He recovered Damascus — David smote the Syrians of Damascus and made them tributary; (2 Samuel 8:6;) but in Solomon’s day Rezon established himself in Damascus and acted the part of an adversary to Israel, (1 Kings 11:23,) after which time Damascus was not recovered for Israel until the time of this Jeroboam. He brought the kingdom of Damascus, which had so long distressed both Judah and Israel, into subjection, and made it tributary to himself. Afterwards we find Syria and Israel in league against Judah. 2 Kings 15:37; 2 Kings 16:5. Hamath, which belonged to Judah — That is, it belonged to the united kingdom under David and Solomon when the seat of empire was in Judah and Jerusalem. David’s conquests, according to 1 Chronicles 18:3, extended to Hamath, and Solomon completed the conquest of this district and built store cities there. 2 Chronicles 8:3-4. But soon afterwards it seems to have recovered its independence. Hamath was one of the oldest cities of Palestine, and is often mentioned in connexion with its northern border. See on Joshua 13:5. REIGN OF AZARIAH, [UZZIAH,] KING OF JUDAH, 2 Kings 15:1-7. 1. The twenty and seventh year — This is probably an error in the text. For if Amaziah reigned twenty-nine years, (2 Kings 14:2,) and outlived Jeroboam’s father fifteen years, (2 Kings 14:17,) he must have reigned fourteen years before Jeroboam attained the throne. Hence it appears that Azariah began… to reign in the fifteenth or sixteenth, instead of the twenty-seventh year of Jeroboam. Some, however, understand that these twenty-seven years of Jeroboam include twelve years of partnership with his father Joash, as expressed in the margin. Others suppose an interregnum of eleven years between Amaziah’s death and Azariah’s succession. But neither of these suppositions are satisfactory. Keil plausibly suggests that the error in the text originated with some ancient copyist, who mistook ùׂ ?å, (15,) for ëæ, (27.) The name Azariah is variously written Azariahu, (Hebrews, 2 Kings 15:6-7;) Uzziah, (2 Kings 15:13; 2 Kings 15:30;) Uzziahu, (Hebrews, 2 Kings 15:32.) Some of these changes, if not all, have doubtless arisen, as Gesenius supposes, from the error of copyists. Uzziah is the more common form. 2. Two and fifty years — The reign of this king was a most eventful period in Judah and Israel. In his day lived the great prophets Isaiah, Hosea, Amos, Joel, and Jonah; and he lived to see six kings pass from the throne of Israel. The record of this reign is so much more fully given in Chronicles that the reader is referred to the notes there. See on 2 Chronicles 26. 5. The Lord smote the king — For burning incense, and thereby usurping priestly functions. See in Chronicles. A several house — Some explain this a free house, or house of liberation; meaning a house for those who were dismissed from the Lord’s service, and so dishonourably free; or, according to others, free from the society of men. But Gesenius and Furst explain it as a house of sickness; that is, an infirmary or hospital. REIGN OF , KING OF ISRAEL, 2 Kings 15:8-12. 8. The thirty and eighth year of Azariah — According to 2 Kings 14:23, Jeroboam began to reign in Amaziah’s fifteenth year, and as he reigned forty-one years, he must have died in Uzziah’s twenty-sixth or twenty-seventh year. Hence there must have been an interregnum in the kingdom of Israel of about eleven years, from the twenty-sixth or twenty-seventh to the thirty-eighth of Uzziah; or else, as is more probable, Jeroboam reigned not forty-one, but fifty-two or fifty-three years. This is further shown by the concurring dates given in 2 Kings 15:13; 2 Kings 15:17; 2 Kings 15:23; 2 Kings 15:27. 10. Smote him before the people — That is, openly; before the eyes of all. It would seem that Zachariah’s administration was so unpopular as to invite or occasion conspiracy. The Septuagint takes the words rendered before the people as a proper name — in Keblaam — and Ewald thinks we should disregard the in, and understand Keblaam as the name of another conspirator, who sought, like Shallum, to usurp the throne. 12. The word of the Lord… unto Jehu — See 2 Kings 10:30, note. Keil here remarks how rapidly the kingdom of Israel, after the death of Jeroboam, hastened to its fall. “In sixty-two years from the death of Jeroboam to the conquest of Samaria by Shalmaneser, two anarchies, making up twenty years, prevailed, and six kings followed one another, of whom only one, Menahem, died a natural death, so that his son succeeded him on the throne. The remaining five were dethroned and murdered by rebels, so that, according to the just remark of Witsius, with the murder of Zachariah not only the sentence of Hosea, (Hosea 1:4,) ‘I will visit the blood of Jezreel upon the house of Jehu,’ but also the sentence forming a parallel with it, ‘and will cause to cease the kingdom of the house of Israel,’ was carried into effect, inasmuch as with Zachariah the kingdom properly ceased in Israel.” SHALLUM’S RULE, 2 Kings 15:13-15. 13. Shallum… reigned a full month — Hardly deserving to be called a reign. It was a bold usurpation, and a short and disastrous possession of ill-gotten power. 14. Menahem… went up from Tirzah — According to Josephus and most expositors, Menahem was the general of Zachariah’s army, and had his headquarters at Tirzah, the former residence of the kings of Israel, (see note on 1 Kings 14:17,) and when he heard of the assassination of the king, he marched immediately with all his forces to Samaria. and slew the usurper Shallum, and took the kingdom into his own hand. 15. Acts of Shallum… in the book of the Chronicles — Though he ruled but thirty days, the scribes were careful to record his acts and the history of his conspiracy. How ample the records from which our historian drew, but how brief his narrative! REIGN OF MENAHEM, 2 Kings 15:16-22. 16. Smote Tiphsah — Ewald, Thenius, and others, think this must have been a city in Palestine near Tirzah. But in the absence of any mention of a city of this name near Tirzah, it is better to understand the border city of Solomon’s kingdom, the Thapsacus of the Greeks, mentioned 1 Kings 4:24, where see note. Wordsworth well remarks: “In the state of confusion in which Israel was at this time, we need not be surprised that a restless and aspiring man, like Menahem, going forth from Tirzah, should have been able to carry his marauding and desolating conquests even to the banks of the Euphrates.” The coasts thereof from Tirzah — These words do not sufficiently authorize us to maintain that Menahem wasted all the land between Tirzah and Tiphsah, but they clearly show that his conquests were not confined to Tiphsah. We understand that he set out on his expedition from Tirzah, and no doubt many parts of the country between that place and the Euphrates suffered from his march. Because they opened not — The inhabitants of Tiphsah offered resistance to Menahem’s forces, and this so enraged him that he not only ravished the coasts thereof, but having taken the city, he perpetrated on its inhabitants, even to women and children, the most barbarous cruelties. 19. Pul… came against the land — Perhaps this king of Assyria had become alarmed at Menahem’s successful expedition against Tiphsah, on the Euphrates, on the borders of his own dominion. Or possibly, as Rawlinson thinks, (see note on 2 Kings 14:5,) the kingdom of Israel was already in some way dependent on Assyria, and the war against Tiphsah was regarded by Pul as an act of rebellion. Gave Pul a thousand talents — About seventeen thousand dollars. This present turned the Assyrian foe into an ally, and led him at once to confirm the kingdom in his hand, that is, to ratify Menahem’s government, and recognise him as the king of Israel. 20. Turned back — But according to 1 Chronicles 5:26, he carried away with him a number of Israelitish captives.Pul is the first Assyrian king whose invasion of Israel is mentioned in the Bible, and it is deeply interesting to know that the recently exhumed monuments of the valley of the Euphrates and Tigris throw much light on the biblical history, and often strikingly confirm its statements. But antiquarian research has thus far failed to identify the biblical Pul with any king mentioned in the Assyrian inscriptions. At one time Rawlinson thought the name might be an abbreviation of Vullush, but the discovery of the Assyrian Canon showed that three kings reigned between him and Tiglath-pileser, neither of whose names could possibly be represented by Pul. Accordingly, says Rawlinson, a high authority on this subject, “the Assyrian records do not merely omit Pul, but exclude him; and we have to inquire how this can be accounted for, and who the biblical Pul is, if he is not a regular and recognised Assyrian monarch.”Some propose to identify him with Tiglath-pileser; others regard him as merely the general of the Assyrian army, but confounded in the Jewish records with the reigning monarch; but according to the latest views of the writer last quoted, “perhaps the most probable supposition is, that he was a pretender to the Assyrian crown, never acknowledged at Nineveh, but established in the western and southern provinces so firmly, that he could venture to conduct an expedition into Lower Syria, and to claim there the fealty of Assyria’s vassals. Or possibly he may have been a Babylonian monarch, who in the troublous times that had now evidently come upon the northern empire, possessed himself of the Euphrates valley, and thence descended upon Syria and Palestine. Berosus represented Pul as a Chaldean king, and the name itself, which is wholly alien to the ordinary Assyrian type, has at least one counterpart [Porus, in Ptolemy’s Canon] among known Babylonian names.” — Ancient Monarchies, vol. ii, p. 123. REIGN OF , 2 Kings 15:23-26. 23. The fiftieth year — According to 2 Kings 15:17, Menahem must have died in the forty-ninth year of Azariah, so that perhaps several months elapsed before his son became the acknowledged king. Perhaps, as Keil suggests, his right to the throne was contested. 25. Smote him… in the palace of the king’s house — Rather, as Gesenius, “the fortress of the king’s house, the innermost part, as the highest and strongest, q.d., the citadel. J.D. Michaelis, and after him most modern interpreters, here translate it the woman’s apartment, the harem; but there is no trace of this in the ancient interpreters, nor is there any reason for departing from the simple explanation above given.” With Argob and Arieh — That is, as the Hebrew particle àúhere sufficiently indicates, Argob and Arieh were slain along with the king. They were probably two important persons of Pekahiah’s court, whom Pekah thought it not safe to leave alive after their master’s assassination. With him — With Pekah. Fifty men of the Gileadites — These men probably belonged to the royal army, and were under the command of Captain Pekah, and joined with him in the conspiracy. REIGN OF PEKAH, 2 Kings 15:27-31. 27. Pekah… twenty years — According to Bahr we should here read thirty years. Pekah’s reign is especially noted for its connexion with Syrian and Assyrian wars. After Tiglath-pileser’s first invasion Pekah, and Rezin king of Syria, made a league against Judah, and proposed to reduce Jerusalem, and make a “son of Tabeal” king there in place of Ahaz. 2 Kings 16:5; Isaiah 7:1-2; Isaiah 7:6. This led Ahaz to seek an alliance with Tiglath-pileser, who immediately marched against Damascus, captured the city, and carried its inhabitants into captivity. 2 Kings 16:9. 29. Tiglath-pileser — From the various sources of information concerning this Assyrian monarch we learn that he was a usurper, and by a successful revolution became the founder of a new dynasty. He reigned about eighteen years, and was engaged most of the time in wars to recover the losses which the kingdom seems to have suffered through the weakness of his predecessors. His principal campaigns were in Babylonia, Syria, and Palestine. Unfortunately the monuments of this king, though numerous, have been wantonly defaced, mutilated, and in many instances destroyed, by his successors, and used to build and adorn later structures. Still they yield much evidence to confirm the Scripture records. Of his league with Ahaz, and his smiting the Syrian power, see 2 Kings 16:7, ff. Ijon — See note on 1 Kings 15:20. Abel-bethmaachah — See note on 2 Samuel 20:14. Janoah is identified by some with the Janohah of the tribe of Ephraim, (see Joshua 16:6;) but as that lies far out of the line of Tiglath-pileser’s march, it is more commonly believed that this Janoah must have been in Northern Palestine, and not far from these other cities in connexion with which it is named; but no place of this name has yet been found in that locality, Kedesh — See note on Joshua 12:22. Hazor — See note on Joshua 11:1. Gilead — The mountainous region east of the Jordan, (see note on Judges 10:17,) from which, according to 1 Chronicles 5:26, Tiglath-pileser carried away “the Reubenites, and the Gadites, and the half tribe of Manasseh.” Galilee — This name, signifying a circle, seems to have been originally applied to a circular plain in the vicinity of Kedesh, and in the time of Joshua was limited to the region around that ancient sanctuary of Naphtali. Gradually the name came to indicate a larger region, till at this invasion of Tiglath-pileser it embraced all the land of Naphtali, for these words, not being connected by and with the preceding, we take to be explanatory of Galilee. At a later period Galilee became the name of one of the three provinces into which Palestine was divided, and embraced all northern Palestine between Samaria and Syria. Keil regards the enumeration of names in this verse as “purely historical, that is, following the actual order of the conquests.Tiglath-pileser first took the several partly fortified cities adjacent to the Sea of Merom, then turned to Gilead, conquered this district, and on his return thence the remaining part of Galilee, namely, the whole land of Naphtali.” Carried them captive — This was the second Assyrian captivity of any considerable number of Israelites, the first having been under Pul. (1 Chronicles 5:26;) but in the reign of the next king, Hoshea, all northern Israel was carried into exile. 2 Kings 17:6. 30. Twentieth year of Jotham — That is, as Usher explains, the twentieth year after Jotham had begun to reign; which was, however, the fourth year of Ahaz, for Jotham reigned only sixteen years. The historian dates from the year of Jotham, because his son Ahaz has not yet been named in his records. But Bahr regards these words as a “false and late addition.” His argument, however, is inconclusive. REIGN OF JOTHAM, KING OF JUDAH, 2 Kings 15:32-38. 37. In those days — Evidently near the close of Jotham’s reign. Began to send… Rezin… and Pekah — That is, the Syro-Israelitish war against Judah only began in Jotham’s day. It belonged rather to the reign of Ahaz. See notes on chap. 2 Kings 16:5-9.The reign of Jotham is more fully detailed in 2 Chronicles 27, where see notes. REIGN OF AHAZ, KING OF JUDAH, 2 Kings 16:1-20.“The reign of Ahaz was the most disastrous of any through which Judah had yet passed. The kingdom sank so low, both internally and externally, religiously and politically, that it was on the verge of ruin. Such an incapable ruler had never before ascended the throne. The predominant feature in his character was weakness — weakness of spirit and weakness of intellect. History records nothing about him worthy of respect.” — Bahr.1. Seventeenth year of Pekah — As Jotham began to reign in Pekah’s second year, and reigned sixteen years, (2 Kings 15:32-33,) it would seem that the beginning of the reign of Ahaz should synchronize with Pekah’s eighteenth or nineteenth year. But this apparent discrepancy is explained by supposing the first and last years of Jotham’s reign to have been only parts of years. See note on 2 Kings 14:1. 2. Twenty years old… sixteen years — So his whole age was thirty-six years. But he was immediately succeeded by his son Hezekiah, who was at the time twenty-five years old. 2 Kings 18:2. Accordingly Ahaz must have begotten his son Hezekiah when he was only eleven years old. To meet this difficulty some copies of the Septuagint, and the Syriac and Arabic versions at the parallel place in Chronicles (2 Chronicles 28:1,) read twenty-five instead of twenty years. But most interpreters accept the common reading, and argue that it was nowise impossible for Ahaz to beget a son in his eleventh or twelfth year. Compare note on 2 Kings 18:2. 3. Walked in the way of the kings of Israel — By running into all sorts of idolatry, and forming leagues with the heathen. His reign was a period of enormous wickedness, and to Judah one of numerous disasters. Made his son to pass through the fire — This expression, more fully written in 2 Kings 23:10, to pass through the fire to Molech, is interpreted by the rabbies to mean merely the passing between two burning pyres as a purificatory rite. But this is refuted by the parallel passage in 2 Chronicles 28:3 : He burnt his children in the fire, and also by the unequivocal statements of the following texts: Psalms 106:37-38; Jeremiah 7:31; Jeremiah 19:4-5; Ezekiel 16:20-21; Ezekiel 23:37. A comparison of all these passages will show that the victims were slain before they were burned. The laws of Moses warned the Israelites against this very abomination, Compare Leviticus 18:21; Leviticus 20:2-4; Deuteronomy 18:10. The rabbinical theory evidently sprung from a desire to escape the charge of the atrocious idolatries of the ancient Jews. Abominations of the heathen — Several of the Canaanitish nations, as well as the Ammonites and Moabites, appear to have practised this horrible rite. According to Movers, “the burning of the children was regarded as a passing through, by which they attained to purification with the deity after the dissolution of the earthly, impure dross of the body.” 4. High places… hills… every green tree — Compare Hosea 4:13. To all this Chronicles adds that he “made molten images for Baalim.” 5. Rezin… and Pekah… came up — In the days of Jotham they had formed an alliance and commenced operations against the kingdom of Judah, but for some reason they seem not to have come up to Jerusalem until the beginning of Ahaz’s reign. Perhaps Jotham’s soldier-like power and valour were more than a match for the allied armies. Besieged Ahaz — His weakness and wickedness emboldened his foes. Could not overcome — The army of Jerusalem seems to have been inspirited by Isaiah’s words, who came forward at this season of alarm, and uttered the oracle of doom against “the two tails of these smoking firebrands, Rezin and the son of Remaliah.” Compare Isaiah 7:1-9.But though unable to capture Jerusalem, they did immense injury to the kingdom of Judah. According to 2 Chronicles 28:5-15, they either slew or carried into exile hundreds of thousands of the people, and also took much spoil. The Israelites, however, at the expostulation of the prophet Obed, released their captives and sent them back to Jericho. 6. At that time — During the course of this Syro-Israelitish war. Rezin… recovered Elath to Syria — Rezin appears throughout all this war against Judah as more powerful than his Israelitish ally. Elath, on the Red Sea, had been taken from the Edomites and attached to the kingdom of Judah in the reign of Uzziah. See on 2 Kings 14:22. The word recovered [äùׁ ?éá] does not necessarily imply that Elath had formerly belonged to Syria, but here it simply means that it now changed hands, turned from one possessor to another. The Syrians came to Elath — The Hebrew is without the article, Syrians came — that is, a colony of Syrians. Rezin, having captured this ancient commercial town, at once settled a Syrian colony there, probably for purposes of commerce, and to open for himself a new source of revenue, and though Syria was soon afterwards conquered, and Rezin slain, this colony dwelt there unto this day, that is, at the time when our author wrote. For it is by no means improbable that a Syrian colony remained at Elath long after the home Government had been annihilated. The Keri, Septuagint, Vulgate, and many interpreters, read Edomites instead of Syrians, but that reading would seem to be unsuitable, for it would be strange to say that Edomites dwelt there unto this day, when the Edomites had always dwelt in that vicinity. Besides the losses which Ahaz sustained from the combined armies of Rezin and Pekah, Chronicles informs us that the Edomites and Philistines also invaded Judah on the south and west, occupied many cities, and carried off captives. 2 Chronicles 28:17-18. 7. Ahaz sent… to Tiglath-pileser — He placed no strong reliance on the word of the Lord by Isaiah that Rezin and Pekah were only like two smoking firebrands that would soon burn out and be harmless. He was probably led to apply to the Assyrian monarch because he had already greatly injured Israel. See note on 2 Kings 15:29. Thy servant and thy son — An acknowledgment of Judah’s dependency on Assyria. Compare note on 2 Kings 14:5. 8. Ahaz took the silver and gold — He did to the king of Assyria what Jehoash had done for a like purpose to the king of Syria. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 9. Went up against Damascus — Which was the “head,” or capital of Syria. See Isaiah 7:8. Took it — Captured the city. Kir — This place is mentioned again at Isaiah 22:6; Amos 1:5; Amos 9:7; but it does not appear from any of these notices whether it was a city or a district, and its locality is unknown. Some think a trace of the name still lingers in the river Kur, which rises in the mountains of Caucasus and flows into the Caspian Sea. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 10. Went to Damascus — After its capture. To meet Tiglath-pileser — To pay him a visit of homage and submission. Saw an altar — Before going to Damascus, and before the fall of the Syrian kingdom, and while he was hard pressed by the forces of Rezin, “he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me.” 2 Chronicles 28:23. Now, however, he proposes to worship the more triumphant gods of Assyria, whose altar, after the victory of Tiglath, had been set up at Damascus, “It has been generally supposed,” says Rawlinson, (Historical Evidences, p. 117,) “that this altar was Syrian; and its establishment has been connected with the passage in Chronicles, where Ahaz is said to have ‘sacrificed to the gods of Damascus, which smote him;’ but few things can be more improbable than the adoption of the gods of a foreign nation at the moment when they had been proved to be powerless. The strange altar of Ahaz was in all probability not Syrian, but Assyrian; and its erection was in accordance with an Assyrian custom, of which the inscriptions afford abundant evidence — the custom of requiring from the subject nations some formal acknowledgment of the gods and worship of the sovereign country.” It would seem that about this time the astral worship of Assyria was introduced into the kingdoms both of Judah and Israel. See on 2 Kings 17:16. 12. Saw the altar — That is, the new altar which Urijah had just completed, according to the pattern sent him from Damascus, and had erected, apparently, near the entrance into the court. This new altar is called emphatically the altar in this verse and the following, and in 2 Kings 16:15, the great altar. 14. The brazen altar — This stood in the midst of the inner court, the court of the priests. See cut, page 68. It was, according to 2 Chronicles 4:1, twenty cubits square and ten cubits high. Its position is described as before the Lord, that is, in front of the holy place. Brought… from the forefront of the house — Moved from its old sacred place in front of the temple, and placed, as the sequel shows, nearer to the north side of the court, so as not to stand between the (new) altar and the house of the Lord. In the spot where Urijah had placed it, the new altar was not properly before the Lord, inasmuch as the brazen altar stood between it and the holy place. So the king changed the position of both altars, placing the new one nearer to the temple, and the brazen altar on the north side of it. He would not have the new altar occupy a secondary place. So, says Wordsworth, “the new altar became the principal central object, and the brazen altar was only an adjunct and appendage to it.” 15. Upon the great altar — The new altar thus supplanted the ancient altar of Jehovah, and became the great altar, that is, the chief or principal altar, on which all the customary offerings of the temple were thenceforth to be offered as long as Ahaz ruled. The brazen altar shall be for me to inquire by — Better, with Gesenius, Keil, Furst, and Bahr, to take á÷øhere, not in the sense of inquiring or searching by, as an oracle, but, to consider, to weigh in one’s mired. Ahaz ordered the priest to offer all the offerings on the new altar, but reserved the disposal of the brazen altar for further consideration. 16. Thus did Urijah — And because of his sacrilegious obedience to Ahaz, some think his name was not allowed in the list of priests given at 1 Chronicles 6:3-15. What a contrast to the bold and faithful Azariah, who withstood the king when he attempted sacrilege. 2 Chronicles 26:17-18. 17. Borders of the bases… laver… sea… brazen oxen — See notes and cuts at 1 Kings 7:23-39. On his object in removing these precious things, see next verse. A pavement of stones — A structure or pedestal made of stones; less costly and attractive than the brazen oxen. 18. The covert for the sabbath — Keil renders, the covered sabbath-stand, and explains it with probable correctness as some “covered place, stand, or hall in the court of the temple, to be used by the king whenever he visited the temple with his retinue on the sabbath, or on feast days.” Such a covert would naturally be furnished and ornamented with many precious things, and would be an evidence of wealth. That they had built — A kind of impersonal expression, equivalent to which had been built. The king’s entry without — Probably the magnificent ascent from the palace to the temple, which, in the days of Solomon, had so overwhelmed the queen of Sheba. 1 Kings 10:5. Turned he from the house of the Lord — That is, he turned them aside from the purposes for which they were built; he changed them, perhaps to other uses. He changed them, as he did the bases, and the laver, and the brazen oxen, by removing them from sight, or else taking away all their costly adornings. For the king of Assyria — Rather, from the king of Assyria, or from fear of the king, as Bahr explains, referring for this use of the word îôðéto Genesis 7:7; Judges 9:21; Isaiah 20:6, and other passages. Some understand that Ahaz removed all these sacred things from the temple for the purpose of presenting them to the king of Assyria; but 2 Kings 25:16, and Jeremiah 52:20, show that some of them were in Jerusalem at the time of the Babylonian conquest. Ahaz removed them, not as a present for the king of Assyria, but to hide them from the king. He desired to hide from the covetous Assyrian monarch these evidences of wealth, and so removed them from their sacred places. Some are of opinion that under the reformation of Hezekiah or of Josiah they were restored to their places again.This effort of King Ahaz to conceal his treasures from Tiglath-pileser only confirms the statement made, 2 Chronicles 28:20, that his alliance with the Assyrian king “strengthened him not” — was no permanent assistance, but rather a curse, for it “distressed him,” and left him a dishonoured vassal of a great heathen power. REIGN OF HOSEA AND FALL OF THE KINGDOM OF ISRAEL, 2 Kings 17:1-23. 1. In the twelfth year of Ahaz — In our note on 2 Kings 15:30, following Usher we understand that Hoshea slew Pekah in the fourth year of Ahaz. Accordingly there must have been an interregnum of about eight years after Pekah’s death before Hoshea succeeded in seating himself on the throne. This opinion is adopted by Keil, who says, “His possession of the throne must have been contested for eight years. The earlier commentators, and almost all the chronologists, have justly assumed that there was an eight years’ anarchy between the death of Pekah and the commencement of Hoshea’s reign. This assumption merits the preference, above all the attempts made to remove the discrepancy by alterations of the text, since there is nothing at all surprising in the existence of anarchy at a time when the kingdom was in a state of the greatest inward disturbance and decay.” This seems to us more satisfactory than Bahr’s proposal to alter the text in 2 Kings 15:27 by reading thirty instead of twenty years for Pekah’s reign, and to regard the latter part of 2 Kings 15:30 as an interpolation. 2. Not as the kings of Israel that were before him — “It looks,” says Ewald, “like the bitter irony of fate that this Hoshea, who was to be the last king, was a better one than any of his predecessors. The words of the true prophets who had uttered so many and such important truths concerning this kingdom during the last fifty years, may, perhaps, have exercised a powerful influence over him, and instilled into him better principles. But they had always predicted its fall as certain; and now the irresistible force of history was to prove that no single man, whatever might be his position and superiority, could be strong enough to delay the ruin of the whole structure, if the right moment for its reformation had passed.” 3. Shalmaneser — This Assyrian king and warrior seems to have been the regular and undisputed successor of Tiglath-pileser, and was therefore, probably, his son. The monuments bearing his records have been so mutilated by his successors that they shed very little light on his history. Josephus states, on the authority of Menander, that the name of this king was inscribed in the archives of Tyre, and that during the reign of one Eluleus he overran all Phenicia. But after his departure old Tyre rebelled, and the king of Assyria returned, and warred for five years against the city, but though he was assisted by many Phenicians, the Tyrians were more than a match for him, and his siege was unsuccessful. These wars with Phenicia were probably contemporaneous with those against Samaria. Hoshea became his servant — Became a vassal king, rendering presents, or tribute, to Shalmaneser as the great king. Some think that Hoshea had refused or neglected to pay tribute to Assyria, and this was the reason of Shalmaneser’s invasion; others think that this coming up of the Assyrian king was merely an expedition of conquest, growing out of the ambition of the new sovereign, and not from any provocation of Hoshea. 4. Found conspiracy in Hoshea — This, of course, was after the first invasion. Ewald thinks this conspiracy of Hoshea was prompted by the successful rebellion of Tyre. “It was now seen to be possible for the Assyrians to be beaten; and when a few years had passed, it was thought that a favourable opportunity had arrived for concluding an offensive and defensive alliance against the Assyrians with the Egyptian king Seveh; for the Ethiopic dynasty, which was then ruling in Egypt, appeared to be the only power which could successfully maintain a contest against them by land.” So king of Egypt — The Masoretic pointing would make So the correct pronunciation, but it would seem better to write the name, ñåà, as Ewald does, Seveh. It is settled that this king belonged to the twenty-fifth dynasty, but whether he was the first or second king of this dynasty is not clear. He was very probably the same king whom Herodotus (ii, 137) calls “Sabakon, king of the Ethiopians,” who, during the reign of a blind king, Anysis, “invaded Egypt with a large force, and reigned for fifty years.” He is called Shebek on the monuments. “The appearance of this great conqueror on the scene,” says Sumner, in Schaff’s Lange, “infused hope into the small nations of Western Asia that they might be able, at least, to change masters; that this new Egyptian power might form a counterpoise to the Assyrian; and that his power might be found to be milder.” Perhaps it was owing to some assistance rendered by this Egyptian sovereign that Samaria was enabled to sustain so long a siege. See on 2 Kings 17:6. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 5. Came up throughout all the land — He overran all the country, subduing all the smaller towns, apparently as a measure preliminary to the final siege of the capital. Besieged it three years — The length of this siege evidences the strength of Samaria, and the desperate resistance of its people. “It is remarkable,” says Ewald, “how strong a resemblance the fall of Samaria bears to the first and second destructions of Jerusalem, in the heroic resistance of its inhabitants.” The horrors of this siege may be inferred from Isaiah 28:1-4; Hosea 10:14; Hosea 13:16; Amos 6:9-14. 6. The king of Assyria took Samaria — From the context we most naturally infer that this Assyrian king was no other than Shalmaneser, mentioned in 2 Kings 17:3, but the Assyrian inscriptions show that it was Shalmaneser’s successor, whose name, Sargon, occurs in Isaiah 20:1. This fact by no means conflicts with our historian, who simply calls the conqueror, the king of Assyria. Compare chap. 2 Kings 18:10. In a long inscription discovered in the palace of Khorsabad, and commonly called the “Acts of Sargon,” occurs the following: “I besieged, took, and occupied the city of Samaria, and carried into captivity twenty-seven thousand two hundred and eighty of its inhabitants. I changed the former government of the country and placed over it lieutenants of my own… And Sebeh, ruler of Egypt, came to Raphia [a city near the seacoast southwest of Gaza] to fight against me; they met me and I routed them; Sebeh fled.” This last statement gives support to the conjecture that it was some interference from the king of Egypt that enabled Samaria to hold out so long against the Assyrian armies. Compare note on 2 Kings 17:4. Sargon seems, therefore, to have been a usurper who gained possession of the throne of Assyria during Shalmaneser’s prolonged absence at the siege of Samaria. “In the East,” says Rawlinson, “it is always dangerous for the reigning prince to be long away from his metropolis. In the king’s absence all languishes: the course of justice is suspended; public works are stopped; workmen are discharged; wages fall; and the people, anxious for better times, are ready to welcome any pretender who will come forward and declare the throne vacant, and claim to be its proper occupant. If Shalmaneser continued to direct in person the siege of Samaria three years, we cannot be surprised that the patience of the Ninevites was exhausted, and that in the third year they accepted the rule of the usurper who boldly proclaimed himself king.” So the siege of Samaria was commenced and long carried on by Shalmaneser, but was completed by Sargon, who subsequently warred against Hamath and Egypt, as his inscription claims. But the Hebrew historian does not concern himself with this dynastic revolution, as it in no way changed the attitude of Assyria towards Israel. Halah — The exact locality of Halah is not settled, and whether it were a city or a district is doubtful. The most probable supposition is, that it was a district lying on or near the river of Gozan, and probably near its source. Habor is usually identified with the modern Khabur, which rises in Mount Masius, and flows in a nearly southerly direction, and empties into the Euphrates at the site of the ancient Carchemish. According to Benjamin of Tudela there were large communities of Israelites as late as the twelfth century living on the banks of this river. Many think this river identical with the Chebar of Ezekiel. Ezekiel 1:1. Others, however, identify the Habor with a river of similar name which empties into the Tigris some seventy miles above Nineveh. In this verse the river of Gozan seems to be in apposition with Habor, and J.L. Porter suggests that Habor is the name of the district watered by the lower Khabur, while the upper part of the same river, flowing through the province of Gozan, is called the river of Gozan. In 1 Chronicles 5:26, the river of Gozan is distinguished from Habor, which would be natural enough if different names were applied to different portions of the same river. Ptolemy mentions a province on the southern declivities of Mount Masius called Gausanitis, and it was probably identical with the ancient Gozan. At the time of Sargon all this region must have belonged to the Assyrian empire. Cities of the Medes — So all the captives were not placed along the Habor, but some transported into the more distant Media. One of the Median cities, to which exiles were taken, appears from Tob 1:14, to have been Rages. It is interesting to note that in his long inscription, already mentioned, Sargon claims to have subjected Media to his sway. “Sargon seems to have been the first Assyrian monarch who conquered Media; and he expressly relates that, in order to complete its subjection, he founded there a number of cities, which he planted with colonists from other portions of his dominion.” — , Hist. Eviden., p. 119. It seems to have been a favourite policy of his to colonize newly-conquered districts by placing in them people from a distance, and forming a mixed population which would not be so likely to plan revolt or treason. Comp. 2 Kings 17:24. 7. For so it was, that — Rather, and it came to pass when. Compare the use of ειδιλι, in Genesis 6:1; Genesis 26:8; Genesis 27:1; Genesis 44:24. From this verse on through 2 Kings 17:17 the historian gives the theocratic view of Israel’s downfall. The apodosis, giving the consequences of Israel’s sins, follows in 2 Kings 17:18-23. So momentous a catastrophe was the fall of the kingdom of Israel, that the historian pauses in the midst of his narrative to dwell at length upon its moral aspects. Which had brought them up out of… Egypt — “The deliverance from Egypt was really the selection of Israel to be God’s peculiar and covenant people. Exodus 19:4-6. It was not only the beginning, but also the symbol, of all Divine grace towards Israel, the pledge of its Divine guidance. It therefore stands at the head of the covenant, or organic law, (Exodus 20:2; Deuteronomy 5:6,) and it is always cited as the chief and fundamental act of the Divine favour. Leviticus 11:45; Joshua 24:17; 1 Kings 8:51; Psalms 81:10; Jeremiah 2:6. Therefore this author also makes it the stand-point for his review and criticism of the history. He means to say thereby: “Although no people on earth had experienced such favour from Almighty God as Israel had, nevertheless it abandoned this God and served other gods.” — Bahr. Feared other gods — See the fuller statement of 2 Kings 17:16. 8. Walked in the statutes — Observed the religions customs and ordinances. Whom the Lord cast out — To adopt the religions and worship of peoples whom Jehovah had so signally defeated and cast out from the Land of Promise was the height of idolatrous infatuation. Of the kings of Israel, which they had made — That is, in addition to walking in the statutes of the heathen they also observed statutes of their kings, that is, religious ordinances which their kings had made. The allusion is to the calf worship established at Beth-el and at Dan. See 1 Kings 12:26-27, notes. 9. Did secretly those things that were not right against the Lord — Literally, covered things (or words, ãáøéíwhich are not right upon Jehovah. The general idea is, that they distorted his worship, and sacrilegiously changed his ordinances. Keil translates and explains thus: “They covered words which were not right concerning Jehovah their God; that is, they sought to conceal the true nature of Jehovah by arbitrary perversions of the word of God. This covering of words over Jehovah showed itself in the fact that they built altars on high places, and by worshipping God in ways of their own invention concealed the nature of the revealed God, and made Jehovah like the idols.” Similarly Bahr: “They covered Jehovah with things which were not right; that is, they concealed him by them so that he could no longer be seen and recognised; which is as much as to say that they practically denied and ignored him.” High places — Compare note on 1 Kings 3:2. Tower of the watchmen — A tower built in the desert or in lonely places for the convenience of shepherds and the protection of flocks. Compare 2 Chronicles 26:10. Here and in chap. 2 Kings 18:8 it is named in antithesis to the thickly populated and fortified towns. 10. Images… groves — See note on 1 Kings 14:15; 1 Kings 14:23. 13. By all the prophets, and by all the seers — Prophets of every kind had been sent to warn them. Besides many of less note, there were Elisha, Isaiah, Hosea, Amos, and Micah, who uttered memorable warnings and admonitions for Israel. 15. Followed vanity, and became vain — Compare Jeremiah 2:5; Romans 1:21. The idol is from the theocratic standpoint a nothing, (äáì, a breath,) compare 1 Corinthians 8:4; and therefore devotion to idols can lead only to emptiness — utter spiritual worthlessness. 16. Two calves — See at 1 Kings 12:28. Grove — See note on 1 Kings 14:15. Worshipped all the host of heaven — In our note on 2 Kings 16:10 we observed that the Assyrian astral worship was probably introduced into the kingdoms of Israel and Judah in the times of Pekah and Ahaz, and 2 Kings 21:3; 2 Kings 23:5; 2 Kings 23:11 show that it was common in Judah in the times of Manasseh and Ammon. But long anterior to this it may have been introduced in connexion with the Baal and Ashtoreth worship of Phenicia, for Ashtoreth was not without a sidereal character. “It is not by any means easy,” says Wilkins, (Phenicia and Israel, p. 171,) “to determine the exact form which the worship of the heavenly bodies took in the various nations of Western Asia. The purest form of star worship was that of the Assyrio-Persian magism; it admitted of no images of the deity, and in its adoration of the heavenly bodies it drew its deepest inspiration from the thought of their perfect beauty. This was the cultus to which Job (xxxi, 26) felt himself tempted when he ‘beheld the sun when it shined, or the moon walking in brightness.’ Compare Deuteronomy 4:19. A second mode of regarding the stars was that of the Phenicians, by whom they were looked upon as the originators of the growth and decay of nature — the embodiment of the creative and generative principle; and from this view there was readily developed a further symbolism, which led ere long to the grossest idolatry. The third great system of astral worship was that whose leading tendency was to dwell rather on the contemplation of the eternal unchangeableness of the heavenly bodies, as contrasted with the chances and changes of this transitory life. This was the form most common among the Chaldeans, and naturally produced the astrology for which they were famous. It is not always possible to determine which form of the worship of the host of heaven was that which presented itself as a temptation to the children of Israel; on the whole, we may assume it to have been the second, not only from the connexion in which it is mentioned, but also from the circumstances of the case.” Served Baal — See note on 1 Kings 16:31. 17. Pass through the fire — See at 2 Kings 16:3. Used divination and enchantments — No record of this appears in the previous history of the ten tribes, but abundant evidence in the allusions of contemporary prophets. So Isaiah 2:6; Isaiah 8:19; Isaiah 19:3; Isaiah 47:13; Hosea 4:12; Micah 3:7. Sold themselves — Voluntarily made themselves slaves to all the above-mentioned forms of wickedness. 18. Therefore — In view of all the sins mentioned in 2 Kings 17:7-17. See note on 2 Kings 17:7. Removed them out of his sight — “That is, out of the Holy Land where Jehovah had his dwelling; out of the land of the covenant and out of the land of revelation.” — Bahr. The tribe of Judah only — Compare marginal references. 19. Also Judah — This verse should be enclosed in a parenthesis, as it is merely a remark of the writer occasioned by the closing words of 2 Kings 17:18; so that, says Thenius, “the parenthesis intimates that in truth Judah also was ripe for punishment.” 20. All the seed of Israel — That is, all Israel included in the ten tribes, for the kingdom of Judah had not yet fallen. Spoilers — First the Syrians, (2 Kings 10:32; 2 Kings 13:3,) and lastly the Assyrians, (2 Kings 15:19; 2 Kings 15:29,) who utterly ruined them. 2 Kings 17:3-6. 21. He — Jehovah. Rent Israel — Tore it away from Judah. See 1 Kings 11:13; 1 Kings 11:32. 23. To Assyria unto this day — Thus the Assyrian captivity lasted until our historian’s day, and how much longer is not said. The subsequent history of “the ten tribes” has been the subject of endless speculation and inquiry. In the time of Josephus there seems to have been a notion prevailing that the ten tribes abode together in a body of innumerable multitude beyond the Euphrates. Antiquities, 2 Kings 11:5; 2 Kings 11:2. Also Esdras has a vision of the ten tribes separating themselves from the heathen, and migrating to a distant land never before inhabited by men. English Apocrypha, 2Es 13:40-47. Perhaps this vision of Esdras was the starting-point of all the speculations about the “Lost Tribes,” for they have been “lost” and “found” in nearly every part of Asia, Europe, and North America. But vague traditional tales and ingenious speculations are of little weight to counterbalance the abundant testimony of Scripture on the subject, which may be stated as follows: —1.) A considerable portion of the Israelitish population never went into the Assyrian exile. The first deportations were by Pul and Tiglath-pileser, (2 Kings 15:19; 2 Kings 15:29; 1 Chronicles 5:26,) and in all probability were composed of fewer captives than Shalmaneser (or Sargon, see note on 2 Kings 17:6) carried away after the capture of Samaria and the fall of the northern kingdom. Sargon’s inscription, which would not be likely to make too low an estimate, mentions twenty-seven thousand two hundred and eighty captives, (see note on 2 Kings 17:6,) but the northern kingdom must surely have had a population far exceeding these numbers. Multitudes were, of course, slain in the siege of Samaria, and in previous wars; but supposing them to have been ten times the number of the captives, (two hundred and seventy-two thousand eight hundred — a liberal estimate,) what became of all the rest of Israel, which in David’s time numbered eight hundred thousand warriors, which, of course, implies a population of many millions. 2 Samuel 24:9. Doubtless the captives, like those from Jerusalem, (2 Kings 24:14-15; 2 Kings 25:12,) were composed chiefly of “the princes and mighty men of valour, and craftsmen, and smiths, and the king’s mother, and wives, and officers, and the mighty of the land” — the flower and strength of the nation, while “the poor of the land, vinedressers and husbandmen,” (numerically, perhaps, the majority of the population,) were left in the land, or else fled to other parts. Only “the cities of Samaria” (2 Kings 17:24) seem to have been depopulated, so that in other and remoter districts of the kingdom a large majority of the population seem to have been left to care for the land. Thus the kingdom of the ten tribes ceased to exist; but numerically the mass of the people were left in their ancient homes. Certain it is that they were not all carried into exile.2.) The captives were not allowed to settle in one district. 2 Kings 17:6, compared with 1 Chronicles 5:26, may perhaps indicate that a majority of the exiles, both under Tiglath-pileser and Sargon, were placed in Halah and along the Habor, but others (and how large a proportion does not appear) were scattered abroad in various cities of Media. This fact of their being scattered throughout various parts of the vast Assyrian empire argues against the notion of their continuing their tribe distinctions, and especially of their perpetuating the ten tribes as an organized community.3.) There is reason to believe that after the fall of Samaria the old enmity between Judah and Israel began to cease. In the reign of Hezekiah arrangements were made to proclaim “throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto the Lord God of Israel at Jerusalem;” and letters were sent “to Ephraim and Manasseh,” accompanied by an exhortation for them “to turn again unto the Lord God of Abraham, Isaac, and Israel.” Many scorned the invitation, but “divers of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem,” so that there appeared at the passover “many of Ephraim and Manasseh, Issachar and Zebulun.” And on that proud occasion “all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced,” for it was the first occasion of the kind “since the time of Solomon the son of David.” and it betokened a reunion of the divided kingdom. See 2 Chronicles 30. At the close of the passover it is also said that “all Israel that were present went out,” and utterly destroyed all the signs of idolatry “out of all Judah and Benjamin, in Ephraim also and Manasseh.” 2 Chronicles 31:1. The like thing was done by Josiah, (2 Kings 23:19; 2 Chronicles 34:7; 2 Chronicles 35:18,) who also collected money for repairing the temple “of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin.” 2 Chronicles 34:9. Such a coming together in their now oppressed land would rapidly efface from Judah and Israel their ancient bitterness and jealousy. The better portion of all the people would see and obey the manifest will of Jehovah, and the rest, having no bond of union, would gradually, like all foolish factions, die and fade away.4.) The prophets with one voice represent both Judah and Israel as returning together from their exile. More than a century after the fall of Samaria, Judah also was led into exile, and Jeremiah, who flourished at that time, began at once to comfort them with prophecies of a restoration. He says, “The house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.” Jeremiah 3:18; comp. Jeremiah 30:3, Jeremiah 33:7. “The children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God.” Jeremiah 50:4. So we may believe that the chastisement of the exile not only cleansed all Israel from idolatry, but also utterly crushed out the old tribal feuds and jealousies. Ezekiel also prophesies: “Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen whither they be gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all.” Ezekiel 37:21-22; compare also 2 Kings 17:16-20. Other similar prophecies may be found in these same prophets, and also in Isaiah 11:11-13; Isaiah 14:1; Hosea 1:11; Micah 2:12. Some of these prophecies are doubtless Messianic; but all have more or less to show that in their exile Judah and Israel became united in all their higher sympathies and hopes, and were thus prepared, whenever opportunity offered, to return together to the land of their fathers.5.) Finally, all we know of the subsequent history of Israel tends to confirm these prophecies, and to show that in the lands of their exile, and elsewhere, Judah and Israel became largely intermingled. Three successive deportations of Jews seem to have been carried away by Nebuchadnezzar, (2 Kings 24:11-16; 2 Kings 25:11; Jeremiah 52:30,) and yet it is probable that all these captives were not, numerically, a majority of the population of Judah. The vast multitude of the poorer classes were left in the land, (2 Kings 24:14; 2 Kings 25:12,) and some fled to other countries. We have no record of all the localities in which these captives were placed, but as the Babylonian empire under Nebuchadnezzar comprised a large portion of the ancient Assyrian, it is very likely that many of the Jewish exiles were settled in cities and districts already occupied by descendants of those Israelites from the cities of Samaria who had been carried off by the Assyrian kings more than a century before. Ezekiel, a prophet of the Jewish exiles, is made “a watchman unto the house of Israel.” 2 Kings 3:17. When Cyrus issued his proclamation for the Jews to return and rebuild the temple, he had dominion over all the lands into which either Jews or Israelites had been exiled, but he seems to know of no such distinction as “Judah and Israel.” He proclaims, “Who is there among you of all his people,” (Ezra 1:3 :) and subsequently Artaxerxes decrees “that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem,” may return from exile; and Keil well asks, “Who could maintain, with any show of reason, that no one belonging to the ten tribes availed himself of this permission?” In Ezra 2:64-65, the whole number of those who first returned from the captivity is said to have been forty-two thousand three hundred and sixty, “besides their servants and their maids, of whom there were seven thousand three hundred and thirty-seven;” but the previous list of families, which seems to be “of the fathers of Judah and Benjamin, and the priests, and the Levites,” (2 Kings 1:5,) amounts to only twenty-nine thousand eight hundred and eighteen. Hence it has been plausibly inferred that the gross number, forty-two thousand three hundred and sixty, includes many representatives of the ten tribes. Then in the offerings that were made by the returned exiles at the feast of dedication, “twelve he goats” were offered “for a sin offering for all Israel, according to the number of the tribes of Israel.” Ezra 6:17. Compare, also, 2 Kings 8:35. “There is no doubt,” says Keil, “that the majority of those who returned with Zerubbabel and Ezra belonged to the tribes of Judah, Benjamin, and Levi; which may be explained very simply from the fact, that as they had been a much shorter time in exile, they had retained a much stronger longing for the home given by the Lord to their fathers than the tribes that were carried away one hundred and eighty years before.” Hence, too, it is, that since the captivity, the common name for all Israelites, wherever scattered abroad, is Jews. We must also remember that, with the fall of Samaria, Jehovah “caused to cease the kingdom of the house of Israel,” (Hosea 1:4;) it had no longer an existence, but was largely absorbed by Judah; and therefore it is not to be wondered at that no express mention is made of descendants of the ten tribes returning along with Judah from exile.But there were vast multitudes of Judah and Israel that never accepted the offer to return to the fatherland. They chose to remain in their new homes; and subsequently, under Ahasuerus, the Jews are spoken of as “scattered abroad and dispersed among the people in all the provinces” of the Persian empire. Esther 3:8. On the day of Pentecost there were at Jerusalem devout Jews “out of every nation under heaven,” who had been born among, and spoke as their vernacular the languages of, the “Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome.” Acts 2:5-10. Josephus also speaks of the great numbers of Jews who in his time dwelt in Babylon, Mesopotamia, and beyond the Euphrates. Antiquities, 2 Kings 15:2; 2 Kings 15:2, 2 Kings 3:1; 2 Kings 18:9; 2 Kings 18:1. Paul speaks of “our twelve tribes,” (Acts 26:7,) and James addresses his epistle “to the twelve tribes scattered abroad;” (James 1:1;) from all which we infer that after the Babylonish exile the old division of “Judah and Israel” became lost, all the scattered tribes became intermixed, no one region held any one tribe or any definite number of tribes, the name of Jews was applied to them all, the ten tribes as a distinct nation had long ceased to exist, and the whole body of Israelites throughout the world became amalgamated into one people, recognising themselves as the descendants and representatives of the twelve ancient tribes. ORIGIN OF THE , 2 Kings 17:24-41. 24. The king of Assyria brought — This king was Sargon, who tells us in his inscription that he “took and occupied the city of Samaria, and… changed the former government of the country, and placed over it lieutenants of his own.” See the note on 2 Kings 17:6. It appears from Ezra 4:2, that subsequently Esar-haddon also transported colonists to the cities of Samaria. From Babylon — Either from the city or province, for the whole of Babylonia belonged at this time to the Assyrian empire. Cuthah — Called, in 2 Kings 17:30, Cuth. Its site has been the subject of dispute and uncertainty, but G. Rawlinson is confident that it was a city near Babylon whose ruins are now called Ibrahim. He says, (Herodotus, vol. i, p. 515,) “The city was called Digona by Ptolemy, Digba by Pliny, Digubis in the Peutingerian map. The ruins of Cuthah, distant about twelve miles from Babylon, were first discovered by Sir H. Rawlinson in 1846, and have since been repeatedly visited by travellers.” In the Chaldee and the Talmud the Samaritans are called Cuthites, and hence some have thought that the main portion of these colonists came from Cuthah. Compare also Josephus, 2 Kings 9:14; 2 Kings 9:3. “With almost equal confidence,” adds Rawlinson, (Historical Evidences, p. 341,) “may we pronounce on the position of Ava, of which Winer says, that it is most probably a Mesopotamian town, ‘of which no trace remains in ancient authors, or in modern Oriental topography.’ Ava, or Ivah, (2 Kings 18:34,) is a city dedicated to the god Hea, (Neptune,) which was on the Euphrates, at the extreme northern limit of Babylonia. It is called by the Talmudical writers Ihi, or with an epithet, Ihi-dakira, by Herodotus Is, by the Egyptians Ist, by the Turks and Arabs of the present day Hit. The first corruption of the name may be traced in the Ahava of Ezra, (Ezra 8:15; Ezra 8:21,) where the Jews encamped on their way from Babylon to Jerusalem.” Hamath — On the Orontes. See on Joshua 13:5; 1 Kings 8:65. This city had probably been subjected to Assyria during the reign of Tiglath-pileser. Sepharvaim — Doubtless identical with the Sippara of Ptolemy, which was situated on the Euphrates above Babylon, near the modern Mosaib. The dual form of the name is explained from the fact, noted in the inscriptions, that the city was built on each side of the river. Berosus calls it a city of the sun, and, according to Rawlinson, the inscriptions give it the same name. Hence a reason why “the Sepharvites burnt their children in fire.” 2 Kings 17:31. They possessed Samaria — And hence their descendants are called, even to this day, Samaritans. 25. They feared not the Lord — For they were idolaters, (2 Kings 17:30-31,) and knew nothing of Jehovah. The Lord sent lions — The theocratic historian views all calamities as Divine dispensations. Compare Leviticus 26:22. It was very natural that wild beasts should multiply and become dangerous in a region so suddenly and so largely depopulated as was Samaria. And it is probable that the number of the new colonists was much smaller than that of the exiles, and at the beginning of their dwelling there they would be likely to cleave together, and not occupy the wilder districts. 26. The manner of the God of the land — The manner in which he ought to be recognised and worshipped. It was a common doctrine of ancient heathenism that each country had its local deity, its special tutelary god. Therefore he hath sent lions — The idolaters recognise in their distress a divine dispensation. 28. One of the priests… from Samaria — Probably one of the priests of Jeroboam’s calf-worship, and therefore not Levitical. Compare 2 Kings 17:32, note. As was natural with one of those priests, he came and dwelt in Bethel, which had been the principal seat of the calf-worship, (1 Kings 12:28-33,) and perhaps, as Bahr supposes, he erected there images like the golden calves which had been taken away. Taught them how they should fear the Lord — But taught them very imperfectly, as the sequel shows. As Jeroboam’s attempt to identify or associate the golden calves with the God of the Exodus (1 Kings 12:28) became a sin to Israel, so this priest’s teaching by means of images, or from the standpoint of the old calf-worship, resulted, as the following verses show, in a mixed and confusing system of religion. 29. Every nation made gods of their own — While trying to observe the manner of the god of their new country they did not reject or neglect their old divinities. This was no inconsistency for a heathen, for none of these idolaters supposed that the gods of his own land were the only true divinities. Houses of the high places — Which the exiled Israelites had built, and which had been left standing in the various cities of Samaria. The Samaritans in this verse are not the new colonists, but the former Israelitish population, called Samaritans from the name of their capital city. 30. Succoth-benoth — These words mean, in Hebrew, tents of daughters; and most expositors explain them of the tents in which the Babylonian women prostituted themselves in honour of Mylitta, the Assyrian Venus. — Herodotus. But the context shows that Succoth-benoth is the name of an idol, as are Nergal and Ashima; and Furst thinks its etymology must not be sought in Hebrew. Sir H. Rawlinson considers it a modified form of the name of Zir-banit, who was worshipped at Babylon, and is represented in the inscriptions as the wife of Bel-Merodach. “From a passage in the great inscription of Nebuchadnezzar, where the goddess is, as usual, associated with Merodach, it is evident that Zir must be a proper name, and that banit, ‘genitrix,’ is the mere feminine of bann, which, is one of the standard epithets of Merodach. The name, as written in the passage referred to, is Zir Umbanitrya, or ‘Zir, the mother who bore me;’ and it is almost certain, that in this title we must look for the original form of the Succoth-benoth of Scripture, the goddess worshipped by the Babylonian colonists in Samaria.” — ’S Herodotus, vol. i, p. 513. Nergal — This idol is thus described by G. Rawlinson: (Ancient Monarchies, vol. i, p. 136:) “His name is evidently compounded of the two Hamitic roots nir, ‘a man,’ and gula, ‘great;’ so that he is ‘the great man,’ or ‘the great hero.’ He is the special god of war and of hunting, more particularly of the latter. His titles are, ‘the king of battle,’ ‘the champion of the gods,’ ‘the storm ruler,’ ‘the strong begetter,’ ‘the tutelar god of Babylonia;’ and ‘the god of the chase.’ The city peculiarly dedicated to Nergal was Cutha, which is constantly called his city in the inscriptions.” Ashima — Of this idol little is known, and its name is of uncertain etymology. The rabbies assert that it was worshipped under the form of a bare goat, that is, a goat without wool, but this opinion seems to rest on no certain evidence. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 31. Nibhaz and Tartak, idols of the Avites, are also unknown, save that rabbinical conjecture assigns to Nibhaz the form of a dog, and to Tartak the form of an ass. Of the character of the gods of Sepharvaim more can be said. The sacrifice of children as burnt offerings to them clearly indicate that they were fire-gods, akin to Molech. Hence Adrammelech and Anammelech would obviously seem to be respectively the male and female deities of fire. “The male and female powers of the sun,” says Rawlinson, “whose worship at Sippara was celebrated throughout the East, were with more than their usual accuracy identified by the Greeks with the Apollo and Diana of their own mythology; and they are, of course, represented in Scripture by the Adrammelech and Anammelech to whom the Sepharvites burnt their children in the fire. The meaning of these Hebrew names is not very certain. Adrammelech may be ‘the fire-king,’ or it may be ‘the royal arranger,’ ediru and gamilu, ‘the arranger’ and ‘benefactor,’ being epithets which, together, are frequently applied to the gods, and which are sufficiently applicable to the sun. Anammelech, for the female sun, cannot be explained, unless it be connected with the name Anunit. The female power of the sun is named Gula or Anunit; but her primitive Babylonian name seems to have been Ai, and it is under that form that she is found in most Babylonian documents to be associated as an object of worship with the sun. It is possible that Ai, Gula, and Anunit may represent the female power of the sun in his three different phases of rising, culminating, and setting, for the names do not appear to be interchangeable, and yet they are equally associated with the sun-god.” — Herodotus, vol. i, p. 497. 32. The lowest of them priests — As Jeroboam had done. See note on 1 Kings 12:31. This fact further argues (compare note on 2 Kings 17:28) that the priest who taught these nations the fear of Jehovah was one of Jeroboam’s order. 33. Feared the Lord, and served their own gods — This was no inconsistency for them, as it would have been in a true Israelite, who recognised no god but Jehovah. It was the manner, that is, the judgment, the common opinion of the nations represented by these colonists, that in settling in a new country they should acknowledge and fear the god of that country no less than the deities of their native land. See notes on 2 Kings 17:28-29. Whom they carried away from thence — Rather, whence they carried them away, or, whence they had been carried away. 34. They do — They here refers to the mixed population, composed of the colonists from the several Eastern nations mentioned in the preceding verses. After the former manners — They continued in our historian’s day to practice the mixed religion described in 2 Kings 17:29-33. They fear not the Lord — That is, as is immediately explained, they do not reverence and worship him according to the requirements of that holy law which he gave to the people whom he named Israel. There was at least a portion of them who, like the teaching priest and other Israelites at Beth-el, worshipped Jehovah in connexion with images like the golden calves of Jeroboam; but this was a form of worship so akin to idolatry, and so alien to the requirements of the law, that our author does not attempt to distinguish particularly the different classes of the people, but treats them all as being in irreconcilable antagonism to the statutes and ordinances of the true Israel.Thus these Samaritans continued till the return of the Jews from exile, when they desired to unite with Zerubbabel and the chief of the fathers in rebuilding the temple at Jerusalem. Ezra 4:2. The latter denied their request, and thenceforth the Samaritans were regarded as “the adversaries of Judah and Benjamin.” They long hindered the rebuilding of the temple, and also opposed Nehemiah in rebuilding the walls of Jerusalem. Nehemiah 4. Subsequently a son of Jehoiada, the high priest, married the daughter of Sanballat the Samaritan governor, (Nehemiah 13:28,) and was expelled from Jerusalem, whereupon he withdrew to the Samaritans, and Sanballat built for him a temple on Mount Gerizim to rival that at Jerusalem. , Antiq., 2 Kings 11:8; 2 Kings 11:2; 2 Kings 11:4. From this time the Samaritans seem to have gradually abandoned their earlier idolatry, and became thoroughly monotheistic, but the enmity between them and the Jews never ceased. It rather became intensified, and in the time of our Lord the two nations had no dealings with each other. John 4:9. Compare note on Matthew 10:5. A remnant of the Samaritans still linger in the vale of Shechem, and three times a year go up to the top of Mount Gerizim to worship. SECTION THIRD.HISTORY OF JUDAH FROM THE FALL OF THE KINGDOM OF ISRAEL TO THE . — CHAPS. 18-25. OF ’S REIGN, 2 Kings 18:1-8.1. In the third year — Near the close of the third year, so that the greater part of Hezekiah’s first year would fall in the fourth year of Hoshea, and the greater part of Hezekiah’s fourth year would fall in the seventh of Hoshea. See 2 Kings 18:9-10. 2. Twenty and five years old — Since Ahaz was only thirty-six years old at his death, (2 Kings 16:2, note,) he must have begotten this son Hezekiah when about eleven years old. To show that this was not impossible, Keil instances the following: “In the East they marry girls of nine or ten years of age to boys of twelve or thirteen. VOLNEY, Reisen, xi, p. 360.) Among the Indians husbands of ten years of age and wives of eight are mentioned. , Reisen, cxi, pp. 100, 165. In Abyssinia boys of twelve and even ten years old marry. RUPPELL, Abessynien, xi, p. 59. Among the Jews in Tiberias, mothers of eleven years of age and fathers of thirteen are not uncommon, (BURCKH., Syria, p. 570;) and Lynch saw a wife there, who to all appearance was a mere child about ten years of age, who had been married two years already.” Others, however, suppose a corruption in the text of chap. 2 Kings 16:2, and with the Syriac and Arabic versions at 2 Chronicles 28:1, make Ahaz forty years old at his death. His mother’s name — “The names of the mothers of all the later kings of Judah are mentioned in Holy Scripture; intimating the importance of a mother’s influence, especially in evil days.” — Wordsworth. 4. High places — See on 1 Kings 3:2. Images… groves — See note on 1 Kings 14:15; 1 Kings 14:23. Brake in pieces the brazen serpent — Compare Numbers 21:9. This ancient relic would naturally acquire, in the lapse of time, a mysterious sanctity, and would easily become an object of idolatry to a people so habituated to high places and images and groves as both Israel and Judah had now become; and Hezekiah was convinced that the only sure way to stop this form of idolatry was to break the brazen thing in pieces. It would seem great sacrilege to destroy a relic so ancient and so sacred, but it was idolatry to preserve it. Winer and Bahr think that this was not the identical brazen serpent that Moses had made, but one like it, which the sensuous people in a time of idolatry had made in remembrance of what Moses had done and commanded. But this exposition contradicts the text, and cannot therefore be sustained in the absence of any other notice of the brazen serpent since the time of Moses. Unto those days — That is, the days of Hezekiah. How long previously the children of Israel had been accustomed to burn incense to it does not appear, but probably from the beginning of idolatrous practices in the kingdom; certainly not from the days of Moses. He called it Nehushtan — Nehushtan means brazen, and hence many interpreters understand that when the king destroyed this idol he called it, by way of contempt, Nehushtan, “the brazen thing.” Others take the words he called indefinitely, in the sense of it was called, or they called it, indicating that Nehushtan was the title by which the brazen serpent was popularly called. So Bahr explains that the name originated in the glowing red or fiery colour of the brass, and is equivalent to the “Glowing-red One,” the “Consuming One,” the “Burning One.” 5. None like him — According to Keil, “this verdict refers to Hezekiah’s confidence in God, (áùׂ ?ç,) in which he had no equal; whereas in the case of Josiah, his conscientious adherence to the Mosaic law is extolled in the same words; so that there is no ground for saying that there is a contradiction between our verse and 2 Kings 23:25.” But Josiah’s “confidence in God” was also great, for he “turned to the Lord with all his heart, and with all his soul, and with all his might,” (2 Kings 23:25,) and Hezekiah also adhered to the Mosaic law, (2 Kings 18:6,) so that Keil’s distinction has hardly a sufficient basis in the two passages. Better, therefore, to understand the form of expression in both passages after the manner of Oriental hyperbole, as in a measure proverbial of any one who was very conspicuous for certain qualities, and not to be explained with literal precision. 7. Rebelled against the king of Assyria — By refusing to pay the customary tribute, and proclaiming himself independent of Assyria. This was the cause of Sennacherib’s invasion. 2 Kings 18:13. 8. Smote the Philistines — Who in the reign of Ahaz “had invaded the cities of the low country, and of the south of Judah.” 2 Chronicles 28:18. Unto Gaza — In the southern part of the great Philistine plain, (see on Joshua 10:41,) so that he probably recovered all the cities that the Philistines had taken from Judah. From the tower of the watchmen to the fenced city — That is, from the more exposed districts to the fortified towns. See note on 2 Kings 17:9. Keil is of opinion that this war against the Philistines occurred after the defeat of Sennacherib. 9. Fourth year… seventh year — That is, the greater part of the fourth year of Hezekiah fell in the seventh year of Hoshea. See note on 2 Kings 18:1. 10. They took it — Here, as in 2 Kings 17:6, it is noticeable that the writer does not say that Shalmaneser captured Samaria, though his narrative seems to imply it. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 13. The fourteenth year — According to Rawlinson, this date is irreconcilable with the Assyrian inscriptions, and he proposes to read twenty-seventh for fourteenth. Sennacherib — The son and successor of Sargon. “The long notices which we possess of this monarch in the books of the Old Testament, his intimate connexion with the Jews, the fact that he was the object of a preternatural exhibition of the Divine displeasure, and the remarkable circumstance that this miraculous interposition appears under a thin disguise in the records of the Greeks, have always attached an interest to his name which the kings of this remote period and distant region very rarely awaken. It has also happened that the recent Mesopotamian researches have tended to give to Sennacherib a special prominence over other Assyrian monarchs, more particularly in this country, [England,] our great excavator [Layard] having devoted his chief efforts to the disinterment of a palace of this great king’s construction, which has supplied to our National Collection almost one half of its treasures. The result is, that while the other sovereigns who bore sway in Assyria are generally wholly unknown, or float before the mind’s eye as dim and shadowy forms, Sennacherib stands out to our apprehension as a living and breathing man, the impersonation of all that pride and greatness which we assign to the Ninevite kings, the living embodiment of Assyrian haughtiness, Assyrian violence, and Assyrian power.” — , Ancient Monarchies, vol. ii, p. 155. All the fenced cities — The fortified towns, forty-six in number according to the inscriptions. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 14. Sent to… Lachish — Which city Sennacherib was at the time besieging. On its location see at Joshua 10:3. It is said in 2 Chronicles 32:9 that he “laid siege against Lachish, and all his power with him.” Layard found what he regarded as a representation of this siege on the slabs which he exhumed at Nineveh, and which bear the following inscription: “Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish — I give permission for its slaughter.” The cut on the opposite page is supposed to represent Lachish, defended by double walls, with bulwarks and towers, and resisting the attack of the Assyrians. Comp. note on 2 Kings 19:8.I have offended — This humiliation and submission of Hezekiah doubtless grew out of a feeling of his inability to cope with so formidable a power as Assyria. According to 2 Chronicles 32:2-6 he prepared himself for a siege by strengthening the fortifications of Jerusalem, and manufacturing arms in abundance, and stopping the fountains and streams outside of the city to prevent their being used by the besieging army. But for all this he trembled when he saw the principal cities of his kingdom fallen into the hands of that power that had so recently carried Israel into captivity. Three hundred talents of silver — About five hundred thousand dollars. Thirty talents of gold — The gold talent of the Hebrews is supposed to have been worth fifty-six thousand nine hundred dollars, and thirty such talents would equal one million seven hundred and seven thousand dollars. Accordingly the whole amount demanded of Hezekiah was over two millions of dollars. 15. All the silver… in the house of the Lord, and… king’s house — Again and again had the treasuries of Jerusalem been emptied to pay similar exactions, (compare 2 Kings 12:18; 2 Kings 16:8,) but various wars of conquest had enabled successive kings to replenish them again; many presents were, also, brought from various quarters and deposited with the king. Comp. 2 Chronicles 32:23; 2 Chronicles 32:27. 16. Cut off the gold from the doors — In the first year of his reign Hezekiah had repaired the doors of the temple, (2 Chronicles 29:3,) but it is not said that he overlaid them with gold, which word our translators have here supplied without sufficient authority. He doubtless used various kinds of metal, gold among the rest; and this cutting it off again to give to the king of Assyria shows how difficult it was for him to raise the required amount.It is interesting to find the above confirmed in the Assyrian annals by the following inscription of Sennacherib, discovered among the ruins of Nineveh: “Because Hezekiah, king of Judah, would not submit to my yoke, I came up against him, and by force of arms and by the might of my power, I took forty-six of his strong-fenced cities; and of the smaller towns which were scattered about I took and plundered a countless number. And from these places I captured and carried off as spoil two hundred thousand one hundred and fifty people, old and young, male and female, together with horses and mares, asses and camels, oxen and sheep, a countless multitude. And Hezekiah himself I shut up in Jerusalem, his capital city, like a bird in a cage, building towers round the city to hem him in, and raising banks of earth against the gates so as to prevent escape. Then upon this Hezekiah there fell the fear of the power of my arms, and he sent out to me the chiefs and the elders of Jerusalem with thirty talents of gold and eight hundred talents of silver, and divers treasures, a rich and immense booty. All these things were brought to me at Nineveh, the seat of my government, Hezekiah having sent them by way of tribute, and as a token of his submission to my power.” — ’S Ancient Monarchies, vol. ii, p. 161. The discrepancies, whether apparent or real, between the inscription and the biblical narrative are of little moment compared with the unquestionable confirmation hereby given to the historical veracity of the sacred writers. It will be noticed that the inscription tells with pompous gusto of the Assyrian successes and the spoil that was taken, but makes no record of the disasters which befell the army of Sennacherib. This was in perfect keeping with what we know of the pride and arrogance of all the Assyrian kings. RAB-SHAKEH’S MESSAGE TO , 2 Kings 18:17-37. 17. The king of Assyria sent… from Lachish — According to Josephus (Antiq., 2 Kings 10:1; 2 Kings 10:1) Sennacherib bound himself to depart from Jerusalem upon receiving the three hundred silver and thirty gold talents mentioned above, but having received it, “had no regard to what he had promised; but while he himself went to the war against the Egyptians and Ethiopians, he left his general Rab-shakeh and two others of his principal commanders, with great forces, to destroy Jerusalem.” But it seems better to refer this siege of Jerusalem to a second invasion of Sennacherib, made a year or more after he had received Hezekiah’s submission and tribute of gold and silver, for it appears from 2 Kings 18:21 that Hezekiah had formed some alliance with Egypt, and so, like Hoshea, (compare 2 Kings 17:4,) “brought no present to the king of Assyria.” This is the view of Rawlinson, who describes the matter thus: “Sennacherib, understanding that the real enemy whom he had to fear on his southwestern frontier was not Judea but Egypt, marched his army through Palestine — probably by the coast route — and without stopping to chastise Jerusalem, pressed south-wards to Libnah and Lachish, which were at the extreme verge of the Holy Land, and probably at this time subject to Egypt. He first commenced the siege of Lachish ‘with all his power,’ (2 Chronicles 32:9;) and while engaged in this operation, finding that Hezekiah was not alarmed by his proximity, and did not send in his submission, he detached a body of troops from his main force, and sent it under a Tartan, or general, supported by two high officers of the court — the Rab-shakeh, or chief cupbearer, and the Rabsaris, or chief eunuch — to summon the rebellious city to surrender.” — Ancient Monarchies, vol. ii, p. 165. Tartan… Rabsaris… Rab-shakeh — These words have, respectively, the meaning given them by Rawlinson in the note just quoted, and from being common official titles came to be used as proper names. The etymology of Tartan is uncertain. “The name is said to be derived from the Persian tar, summit, and tan, person; that is, high personage; or from the Persian tara, Sanscrit tara, a star, and tan; consequently, star-form.” — Furst. The office of chief cupbearer is common in the East. In Genesis 40:2; Genesis 40:21, he is called “chief of the butlers.” Nehemiah held this office at the Persian court. Nehemiah 1:11; Nehemiah 2:1. It seems to have been a custom for high officers of the court to accompany the king to battle; and very probably the most loyal and successful generals or captains were rewarded with offices and titles of this kind in the royal court, so that we need not wonder that a royal cupbearer should also be a high military officer. The same may be said of the chief of the eunuchs. “In the Ottoman Porte,” says Kitto, “the Kislar Aga, or chief of the black eunuchs, is one of the principal personages in the empire, and in an official paper of great solemnity is styled by the Sultan the most illustrious of the officers who approach his august person, and worthy of the confidence of monarchs and of sovereigns. It is, therefore, by no means improbable that such an office should be associated with such a military commission; perhaps not for directly military duties, but to take charge of the treasure, and to select from the female captives such as might seem worthy of the royal harem.” The conduit of the upper pool — The upper pool is undoubtedly Gihon, at the head of the Hinnom valley, described in note on 1 Kings 1:33. Its conduit, or aqueduct, would naturally have been a canal running from it in a southeasterly direction down the valley of Hinnom to the west side of the city. It was, perhaps, identical with the subterranean aqueduct by which Hezekiah himself brought down the waters of this pool “on the west to the city of David.” 2 Chronicles 32:30. Consequently the highway of the fuller’s field must have been the road leading from the west side of the city northward, and so called because here was a common resort of the fullers of the city, who, on account of the offensive smells and uncleanliness of their work, and also for the sake of room to dry cloths, would require a field outside the city limits. The approach of the Assyrian host would, therefore, have been from the north, and the commanders stood sufficiently near the city to address the people on the wall. 2 Kings 18:26 Here, for the first time, we meet with a biblical notice of fullers, whose art is of great antiquity. “Of the processes followed in the art of cleaning cloth, and the various kinds of stuff among the Jews, we have no direct knowledge. In an early part of the operation they seem to have trod the cloths with their feet, as the Hebrew Ain-Rogel, or En-Rogel, (literally, foot-fountain,) has been rendered on rabbinical authority, ‘Fuller’s Fountain,’ on the ground that fullers trod the cloths there with their feet. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 18. Over the household — Holding the office of royal chamberlain. See note on 1 Kings 4:6. Scribe… recorder — See notes on 2 Samuel 8:16-17. 19. Rab-shakeh said — He seems to have been the chief speaker — the herald and principal ambassador of the king, while Tartan had higher authority and command in the matter of the movements of the army. The great king — Thus the Assyrian, Babylonian, and Persian kings delighted to be called and to call themselves, for their “princes were altogether kings.” Isaiah 10:8; compare Ezra 7:12; Ezekiel 26:7; Daniel 2:37. Hence the frequent occurrence on the monuments of such titles as “great king,” “mighty king,” “king of hosts,” “king of kings,” “the glorious king,” “the mighty ruler.” What confidence is this — Better, what is this trust which thou trustest? What does it amount to? He refers to Hezekiah’s supposed trust in the king of Egypt. Compare 2 Kings 18:21. 20. But they are but vain words — Rather, only a word of the lips; that is, an idle, inconsiderate saying. Compare Job 2:2; Proverbs 14:23. 21. Staff of this bruised reed — A figure especially well chosen, since the banks of the Nile, the great river of Egypt, abounded with reeds. Compare also Ezekiel 29:6. The slender reed is a poor thing to lean upon, and when bruised or broken is still more frail. “Sennacherib compares Egypt with a broken reed, not because he had already broken its power, but because he regarded it as good as already broken.” — Thenius. 22. If ye say — Here Rab-shakeh addresses more directly the three officers of Hezekiah, as also the other people on the wall. The parallel passage in Isaiah (Isaiah 36:7) reads, if thou say. Whose altars Hezekiah hath taken away — Rab-shakeh assumes that the removal of the high places and their altars was an offence to Jehovah, as was also the restricting of his worship to the altar in Jerusalem, and he argues that God would not favour a people whose king was guilty of such sacrilege and impiety. Compare 2 Chronicles 32:12. 23. Give pledges to — Rather, enter into intercourse with, or, make an agreement with. If thou be able — The whole verse is a contemptuous assumption of the weakness of the Jewish military force. The sense is, Suppose you make a bargain with the king of Assyria, I venture to say he will deliver you two thousand horses on condition that you furnish men enough to use them as cavalry, and I have no fear that you will be able to meet the condition. “The meaning is not that Hezekiah could not raise two thousand soldiers in all, but that he could not produce so many men who were able to fight as horsemen.” — Keil. 24. Turn away the face — Or, cause to face about, that is, put to flight. One captain of the least — That is, how canst thou repulse even one of the less valiant officers who commands one of the smallest divisions of the army? The word ôçú, here rendered captain, means properly a governor or satrap. It is “first used of Assyrian subordinate stadtholders and generals; (Isaiah 36:9;) afterwards transferred to the governors and prefects of the Babylonian, (Jeremiah 51:57; Ezekiel 23:6; Ezekiel 23:23,) Median, (Jeremiah 51:28,) and Persian empires, (Esther 8:9; Esther 9:3;) applied especially to the Persian governors on this side of the Euphrates and in Judea, (Nehemiah 2:7; Nehemiah 2:9; Nehemiah 3:7; Ezra 8:36; Haggai 1:1; Haggai 1:14,) Nehemiah and Zerubbabel being such. The word was transplanted into Hebrew by early Assyrian influence.” — Furst. 25. The Lord said to me — The thought in this verse is thus well paraphrased by Bahr: “So far from thy being justified in relying upon Jehovah, he is, on the contrary, on our side, and it is by his command that we are come hither to destroy Jerusalem.” It is by no means impossible, but rather probable, that Rab-shakeh had heard of, and here alludes to, such prophecies of Jehovah’s chastising Judah by the rod of Assyrian power as the one in Isaiah 10:5-11. It was perfectly consistent with Assyrian polytheism to believe in the truth and power of Jehovah as well as of other gods. See note on 2 Kings 17:29; 2 Kings 17:33. 26. Speak… in the Syrian language — The Jewish officers thus interrupted Rab-shakeh in the midst of his address. Such words as those of 2 Kings 18:25 are, alas! too true, and have support, whether Assyria fully comprehends it or not, in oracles which Jehovah’s own prophets have uttered. For a representative of Assyria to speak of them in the Jews’ language in the ears of the people may easily occasion murmurings and rebellion. The Syrian language, more properly the Aramaic, (àøîéú,) seems at this time to have been commonly understood in Syria, Assyria, and Babylonia. Its close affinity with the Hebrew would enable those who spoke one of these languages as their vernacular easily to acquire the use of the other; but the mass of the people would be familiar only with the tongue in which they were born. On the wall — So it appears that this interview was held near the walls of the city, and within hearing of the soldiers stationed thereon. 27. That they may eat their own dung — “He says in substance: Ye are abusing your common people. In exposing them to a wasting siege ye are bringing them, with yourselves, into the direct extremity, so that they will at last be compelled to consume their own excrement.” — Bahr. 28. Stood and cried — He stationed himself more conspicuously before the eyes of the men on the wall, and elevated his voice so as to be distinctly heard by them. 31. Make an agreement with me by a present — A very erroneous rendering of the terse and simple Hebrew ςωׂ ?εΰϊιαψλδ, make along with me a blessing, namely, the blessing of peace, quiet, security, and plenty, such as that portrayed in the latter part of this verse and in 2 Kings 18:32. Come out to me — The blessing of peace that is promised can only be secured by a timely and cheerful surrender. 32. Until I come — From the siege of Lachish and the Egyptian campaign. Compare note on 2 Kings 18:17. This seems to be the most natural reference of these words, for Rab-shakeh here speaks in the name of his absent master, who will finish the destruction of that “bruised reed” Egypt, and make the necessary preparations for returning to Assyria, and settling his captives in a pleasant land, before he comes to take them away. We need not attempt to define the land referred to; the whole promise was a mere pretext. 33. Hath any of the gods — Skillfully and powerfully does the orator close his speech by claiming that none of the gods had thus far been able to resist the power of Assyria. He probably does not mean to imply that the gods of the conquered nation had actually fought against the king of Assyria and been destroyed in the conflict, but rather, that they had not opposed his march. He does not mean to contradict what he says in 2 Kings 18:25, but would, perhaps, have it inferred that the gods of some of these countries, if not all, invited his coming, and favoured his conquests. At least none of them resisted his arms, but the images of some of them he cast into the fire and destroyed. 2 Kings 19:18. 34. On Hamath, Sepharvaim, and Ivah, see notes on 2 Kings 17:24. From the frequent association of Arpad with Hamath (2 Kings 19:13; Isaiah 10:9; Isaiah 36:19; Isaiah 37:13; Jeremiah 49:23) it is probable that it was not far from that city, and is, perhaps, identical with Arfad in Northern Syria. The site of Hena has not been identified with certainty. It is usually supposed to have been in Mesopotamia. Some find it in a town on the Euphrates called Anah, and the Assyrian inscriptions mention a town called Anat, on an island in the Euphrates. 36. The people held their peace — There must have been an impressive solemnity as well as a noble dignity in that silence of the people, which left the Assyrian ambassadors in complete ignorance of the impression their message and words had made. ’S GRIEF AND MESSAGE TO ISAIAH, 2 Kings 19:1-5. 1. Rent his clothes, and covered himself with sackcloth — Customary signs of deep distress and grief. Went into the house of the Lord — For it was supposed that Jehovah’s eyes were upon that place night and day. Compare 2 Kings 19:14 and 1 Kings 8:29. 2. Sent Eliakim… and Shebna — Two of the same officers who had heard Rab-shakeh’s speech, and could give an exact report. But in place of Joah, the recorder, he sends the elders of the priests, that is, the heads of the priestly families, who from their age and office would give weight to the message. To Isaiah — Who as the prophet of Jehovah was regarded as an authorized expounder of the Divine will. 3. A day of trouble — Better, a day of anguish, or, of deep distress. Rebuke — Hezekiah recognised in his affliction a Divine reproval and chastisement. Blasphemy — A reference to the contempt with which Rab-shakeh had treated the God of Israel; a day when such blasphemy abounds, or goes unpunished. Others render ðàöärejection, or disdain, and understand it of contemptuous treatment and rejection of Judah on the part of God. The word is capable of either sense. Not strength to bring forth — “The proverb is taken from the crisis in childbearing, where the child is in the midst of the birth, but the strength of the mother fails on account of the continuous pains, so that she and the child are both in danger. Clericus, therefore, interprets it of the situation of those in great peril, who know what they must do in order to escape, but who feel that it is beyond their power to take the necessary measures, and who fear that, if they should make the attempt, all would be lost.” — Bahr. 4. Yet again take root — Literally, add root; that is, strike out new roots, and thereby take firmer hold downward into the soil. Bear fruit upward — Not only striking its roots deep in the earth, but its upspringing boughs yielding bountiful harvests. The general sense of this verse is, that Judah shall survive and vigorously flourish. ISAIAH’S REPLY, 2 Kings 19:6-7. 7. I will send a blast upon him — The translators here evidently meant by blast some destructive plague or pestilence. The Hebrew is, literally, Behold, I put in him a spirit. Some understand by spirit the destroying angel mentioned in 2 Kings 19:35, but it is better to understand it of a Divine impulse that is to seize him, and hurry him blindly on, so that as soon as he hears a certain rumour of approaching hosts, he will hasten a retreat to his own land, namely, Assyria. The rumour, here mentioned seems most naturally to refer to the report of the approach of the king of Ethiopia to fight against him. 2 Kings 19:9. Others understand it of the report of the destruction of his army by the angel of the Lord; but it does not appear from 2 Kings 19:35 that he was absent from his army when the destroying angel smote it. We take it that when the rumour of Tirhakah’s approach reached him, he was seized with sudden alarm. He first sends Rab-shakeh to demand again the surrender of Jerusalem, hoping, in case of its surrender, to be able to resist the forces of Egypt. But meantime Jerusalem disdains an answer, the angel suddenly smites his army, and under the impulse of a spirit of alarm and terror he returns to Nineveh. Fall by the sword — See the fulfilment of this prediction recorded in 2 Kings 19:37. ’S SECOND MESSAGE TO , 2 Kings 19:8-13. 89504e470d0a1a0a0000000d4948445200000240000001ee080300000040ba430700000300504c5445000000fffffff6f6f6 f2f2f2f3f3f3f7f7f7f8f8f8f9f9f9f1f1f1f0f0f0f4f4f4f5f5f5fafafafbfbfbfdfdfdfcfcfcececece4e4e4e2e2e2dbdb dbd6d6d6e0e0e0d4d4d4d2d2d2cfcfcfc1c1c1afafaf9d9d9d9e9e9e9494947e7e7e7b7b7b8a8a8a9c9c9ca9a9a9b3b3b3c4 c4c4cccccccacacacbcbcbdddddddadadad1d1d1d3d3d3d9d9d9d0d0d0b8b8b8bbbbbbe5e5e5eeeeeeededede6e6e6eaeaea e7e7e7e9e9e9dfdfdfe8e8e8ebebebefefefe3e3e3e1e1e1dedededcdcdcc5c5c5bfbfbfb6b6b6b5b5b5aeaeae9696967777 777c7c7ca0a0a0b1b1b1cdcdcdd8d8d8c8c8c8bdbdbdbababad5d5d5848484909090acacacc7c7c7fefefebcbcbcb0b0b0aa aaaa9797979a9a9ad7d7d7c6c6c6adadada4a4a43434342e2e2e7d7d7d7575756b6b6bc2c2c2161616a5a5a5b4b4b4454545 575757252525555555a7a7a7c9c9c9b9b9b9a6a6a6abababc0c0c05a5a5a2c2c2c8585858c8c8c1d1d1d4444445858583c3c 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The rest is at https://www.sermonindex.net/commentary/whedon/ 9. Tirhakah king of Ethiopia — According to Manetho he was the third and last king of the twenty-fifth Egyptian dynasty. His successful resistance of the Assyrian invasion is chronicled on the walls of a temple at Thebes, and his monuments still exist in Egypt and Ethiopia. Rawlinson treats of the events connected with this verse as follows: “The Apis stelae show that Tirhakah did not ascend the throne of Egypt till B.C. 690, eight years after this; but he may have been already, as he is called in Scripture, king of Ethiopia. It is probable that Sennacherib, having received the submission of Libnah, had advanced upon Egypt. It was important to crush an Egyptian army which had been collected against him by a certain Sethos, one of the many native princes who at this time ruled in the lower country, before the great Ethiopian monarch Tehrak, or Tirhakah, who was known to be on his march, should effect a junction with the troops of this minor potentate. Sethos, with his army, was at Pelusium, (Herodotus, 2:141,) and Sennacherib, advancing to attack him, had arrived within sight of the Egyptian host, and pitched his camp over against the camp of the enemy, just at the time when Hezekiah received his letter and made the prayer to which Isaiah was instructed to respond. The two hosts lay down at night in their respective stations, the Egyptians and their king full of anxious alarm, Sennacherib and his Assyrians proudly confident, intending on the morrow to advance to the combat and repeat the lesson taught at Raphia and Attaku.” — Ancient Monarchies, vol. ii, p. 167. Sent messengers again — For with the Ethiopian forces before him he did not wish to have Jerusalem fall upon his rear, and he apparently hoped to awe Hezekiah into a surrender. 10. Let not thy God… deceive thee — The arguments urged in this second message are substantially identical with those urged by Rab-shakeh in 2 Kings 18:19-35, and were probably prepared by the same officer. 12. Gozan — The district on the upper Habor. See note on 2 Kings 17:6. Haran — Also in Mesopotamia, but lying some distance northwest of Gozan. Here Abraham abode for a time after leaving Ur of the Chaldees, (Genesis 11:31,) and here a Roman army under Crassus was defeated by the Parthians. It is called Carrae, by the classical writers, and Charran in Acts 7:4. It is doubtless identical with the modern Haran, which is situated on the river Belik, one of the branches of the upper Euphrates. Rezeph is still a common name in the East, and applied to a number of cities. Most interpreters incline to identify this Rezeph with a place in eastern Syria which Ptolemy calls Resapha. It is about a day’s journey west of the Euphrates. Children of Eden which were in Thelasar — This last name should be written Telassar, and may signify the hill of Asshur; so called, perhaps, from some shrine which the Assyrians had there erected to Asshur. Eden would seem to be a district of which Telassar was a chief city, but no trace of either has been found. 13. Where is the king of Hamath — In 2 Kings 18:34, we have “gods of Hamath.” The arrogant Assyrian claims that neither gods nor kings can resist his power. ’S PRAYER, 2 Kings 19:14-19. 14. Spread it before the Lord — As containing that which burdens his soul, and brings him in profound humiliation before the most holy place. “The act of spreading out the letter before Jehovah,” says Sisco, “is a symbolic presentation of the great distress into which Hezekiah has been brought by Sennacherib, and to which his prayer refers.” 15. Between the cherubim — Allusion to the arrangements of the place of communion in the sanctuary. See at Exodus 25:22. Thou alone, of all the kingdoms — The true Hebrew doctrine of the absolute supremacy and ubiquity of God, in distinction from the heathen notion, which the Assyrians held, that each land or kingdom had its god. 16. Thine ear… thine eyes — “This express mention of the two chief senses, the development of each of the two chief ideas, according to their details, into a twofold prayer, the complete symmetry of the two clauses of the sentence, the repetition of Jehovah in the second clause — all these conspire to give to the prayer the greatest urgency and emphasis.” — Drechsler. Which hath sent him — Rather, which he hath sent; that is, the words or the message which Sennacherib had sent. 18. Cast their gods into the fire — The gods here meant were the idols, or graven images of wood and stone, as the sequel shows. Having thus destroyed the idols of many nations, and the gods not resisting, well might the king of Assyria ask, Where are those gods? 2 Kings 18:34. “The application of the word gods to the mere external image is common in profane as well as sacred writings, and arises from the fact that all idolaters, whatever they may theoretically hold as to the nature of their deities, identify them practically with the stocks and stones to which they pay their adorations.” — Alexander. 19. Now — That is, at length; after so much success, and in view of his pride and blasphemy, show the king of Assyria, and all the kingdoms he has conquered, that there is one God with whom it is folly to contend. 20. Sent to Hezekiah — This oracle was delivered to Hezekiah in the form of a letter, just as Sennacherib’s message had been sent. 2 Kings 19:14. As by one letter Hezekiah had been brought to profoundest grief and humiliation before God, so would Jehovah, by another letter, cheer his soul. 21. The virgin the daughter of Zion — Better, the virgin daughter Zion. Zion, the chief mountain on which the Jewish metropolis stood, is metaphorically represented as a virgin daughter, and thus becomes a personification of Jerusalem and its inhabitants. These are collectively called in the next line of the parallelism daughter of Jerusalem. Jerusalem is called a virgin, because yet unconquered and inviolate. Compare Isaiah 23:12; Isaiah 47:1; Jeremiah 46:11; Lamentations 1:15.Despised — A very appropriate word to express the feelings of a virgin towards one who aims to destroy her honour. Laughed thee to scorn — As one conscious of impregnability. Hath shaken her head at thee — Literally, after thee the head she has shaken. Jerusalem shakes her head as a gesture of triumphant derision after Sennacherib, as after a smitten and flying foe. 22. Whom hast thou reproached — Art thou aware of the exalted and holy character of Him against whom thou hast exalted thyself? Thine eyes on high — He had uttered his blasphemies as if looking up to the skies on purpose to defy Jehovah. 23. By thy messengers — Hebrew, by the hand of thy messengers, referring to the letter mentioned 2 Kings 19:14, and also other messages. The multitude of my chariots — So the Keri and the parallel passage, Isaiah 37:24; but the Chethib seems to be the more original reading, and is, literally, with chariot of my chariots. The sense in either case is substantially the same, the latter expression (ψλαψλαι) meaning with my numberless chariots, or chariots on chariots. Compare βεαβεαι, locust of locusts, in Nahum 3:17, which is properly rendered swarms of locusts; not great grasshoppers, as in our version. Lebanon… cedar trees… fir trees — See notes on 1 Kings 5:6; 1 Kings 5:8. Lodgings of his borders — Literally, lodging place of his extremity. The Hebrew ξμεοχφδ, is explained, but not to be emended, by the parallel passage in Isaiah, where we have ξψενχφε, height of his extremity, that is, its extreme summit. Sennacherib’s boast is, that he pitches his camp and lodges on the very summit of Lebanon. Forest of his Carmel — The word Carmel is here to be taken in its primary sense of garden, cultivated field; not as a proper name. The forest of his garden, or garden forest, designates the orchard-like groves, or beautiful parks of choice trees, on the terraces and summit of Lebanon. This pompous boasting of the king of Assyria is not to be understood as literally historical, nor yet as without historical foundation. Sennacherib probably entered Palestine from the north, and so would cross the summit and sides of some part of Lebanon, and this, in connexion with the various triumphs of his march, would be sufficient ground for the hyperbolical language of his boasts. His language is poetical, but not mere poetry; and the whole verse is to be understood of what he has power to do. 24. Strange waters — That is, waters of foreign countries; waters strange to a native Assyrian. He boasts that he enters strange lands, and digs and drinks their waters. With the sole of my feet — As though I were a god, and able to dry up rivers by merely setting my foot upon their waters. All the rivers of besieged places — Better, all the canals of Matzor; commonly rendered, all the streams of Egypt. îöåø, Matzor, is a poetical name for Egypt, (compare Isaiah 19:6,) and the rivers would naturally refer to the arms or canals of the Nile. So this verse contains Sennacherib’s boast of what he intends to do to Egypt. “Just as Lebanon could not stop the expeditions of the Assyrians, or keep them back from the conquest of the land of Canaan, so the desert which separated Egypt from Asia, notwithstanding its want of water, could not prevent his forcing his way through it and laying Egypt waste. The digging of water is not merely ‘a reopening of the wells that had been choked up with rubbish, and the cisterns that had been covered up before the approaching enemy,’ (Thenius,) but the digging of wells in the waterless desert. Strange water is not merely water belonging to others, but water not belonging to this soil, that is, water supplied by a region which had none at other times. By the perfects [I have digged, etc.] the thing is represented as already done — as exposed to no doubt whatever. The drying up of the rivers with the soles of the feet is an hyperbolical expression denoting the omnipotence with which the Assyrian rules over the earth. Just as he digs water in the desert where no water is to be had, so does he annihilate it where mighty rivers exist.” — Keil. 25. Hast thou not heard — The question expresses surprise that the king of Assyria should be ignorant of a matter so notorious as that Assyria was to be the instrument divinely chosen to scourge Israel and Judah. Of ancient times that I have formed it — That is, Jehovah, long before, had appointed these triumphs of Assyria, ordained that Assyria should lay waste the land of Judah, and he had announced it by his holy prophets.Compare Isaiah 7:17-20; Isaiah 8:7-8; Isaiah 10:5-11. That thou shouldest be to lay waste — This is thy preordained destiny, namely, to lay waste fenced cities into ruinous heaps. So far was he from working his conquests by his own power, that he was unconsciously working out the preordained plans of Jehovah. 26. Therefore their inhabitants were of small power — The margin renders, more literally, were short of hand — unable to resist the invader. So Sennacherib is informed that the dismay and confusion of the people he had conquered were not produced by his greatness, but by Jehovah’s decree. Grass… green herb — Images of frailty and sudden decay. Compare Psalms 37:2; Psalms 90:5; Isaiah 40:6. Grass on the housetops — Which is more perishable even than that of the field, for it has no depth of soil, and quickly withers away. Compare Psalms 129:6. Blasted before it be grown up — Blighted at the very outset, before it has become a stalk. 27. Thy abode — Rather, thy sitting down. The expressions sitting down, going out, coming in, are often used to denote all the actions of men.Psalms 139:2. Jehovah was fully acquainted with all the works and life of the impious Sennacherib. 28. Thy tumult — Rather, thy arrogance; a reference to his impious and haughty boasts. Hook… bridle — Allusion to the method of taming and controlling wild and restive animals. The Assyrians and Babylonians were also wont, as appears from the monuments, to lead their most distinguished prisoners by a rope or chain fastened in the lower lip, or the nose. The way by which thou camest — These words indicate an ignominious retreat.An invader who goes back by the same route he came usually goes back disappointed and humbled from having failed to carry out his plans. 89504e470d0a1a0a0000000d494844520000028e0000011e0803000000335e640c00000300504c5445000000fffffff4f4f4 f0f0f0f1f1f1f5f5f5f3f3f3efefefedededececece9e9e9e8e8e8f2f2f2ebebebeaeaeaeeeeeee4e4e4e1e1e1e3e3e3e2e2 e2e6e6e6e7e7e7e5e5e5f6f6f6f7f7f7dfdfdff8f8f8e0e0e0dedededddddddbdbdbdcdcdcd8d8d8dadadad9d9d9d5d5d5d3 d3d3d2d2d2d4d4d4d6d6d6d7d7d7cdcdcdbdbdbdb4b4b4adadada2a2a29a9a9a9898989595958a8a8a8b8b8b8d8d8d818181 7b7b7b7f7f7f777777808080828282878787939393929292a7a7a7a4a4a4afafafc0c0c0d1d1d1d0d0d0cecececcccccc9c9 c9c8c8c8c7c7c7cacacacfcfcfb3b3b39191915656564141413838383434343131312e2e2e2b2b2b2525253535354d4d4d3c 3c3c2222221d1d1d1a1a1a2121211919195e5e5e5d5d5d3333332d2d2d4343434848484747476565654e4e4e525252737373 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The rest is at https://www.sermonindex.net/commentary/whedon/ 29. A sign unto thee — Unto Hezekiah; for the oracle of the prophet here turns to comfort Judah and Jerusalem. Such things as grow of themselves — The spontaneous growth which springs up from the leavings of the previous harvest. Compare Leviticus 25:5; Leviticus 25:11. That which springeth of the same — Hebrew, ñçéùׁ, sachish, which Furst defines as the “aftergrowth out of the roots of stocks in the second year after sowing.” Strabo (xi, 4, 3) says of Albania, “In many places the ground, which has once been sown, produces two or three crops, the first of which is even fiftyfold, and that without a fallow.” The same is true of various parts of Palestine. The third year sow ye, and reap — But if, as 2 Kings 19:35 implies, the Assyrian army was smitten soon after this prophecy of Isaiah, why should they wait till the third year to cultivate the soil? Some say that this year was a sabbatical year, and the second year the year of jubilee, during both of which, according to the law, (Leviticus 25:4; Leviticus 25:11,) no sowing or reaping was allowed. This supposition may be true, but it seems to us far more simple and satisfactory to understand this year as that of Sennacherib’s invasion, which was now near its close, but during which the Jews had been obliged to eat such things as grow of themselves; the next, or second year, came so soon after the retreat of the Assyrians, and found the land in so unsettled a state, that there could be no cultivation of the soil that year; and so it was not till the third year that they could sow and reap. And all this, as it came to pass, was to be a sign to Hezekiah and his people of their miraculous deliverance from Assyria. So the sign in this case was not to be a prophecy or pledge of any thing yet future, as that the Assyrians would retreat the third year, for when that year came, and long before, the Assyrians had retreated; but the sign was of the nature of a suggestive memorial — a proof or testimonial of the Divine interposition in their behalf. 30. The remnant… of Judah — Those who witness the sign just mentioned, having been delivered from the hand of Assyria. There is here a reference to the remnant for whom the king had asked Isaiah to pray. Ver. 31. For — The blessings of Judah mentioned above are based on still deeper reasons. Out of Jerusalem… out of mount Zion — This holy city and this sacred mountain were the divinely chosen centre of the kingdom of God. From it were to proceed the evangelizing forces of the Messianic age, (Isaiah 2:3,) so that Jerusalem and Zion were ever to be associated with the holiest communion and noblest hopes of the saints of God. Hebrews 12:22. A remnant — The “remnant according to the election of grace” (Romans 11:5) who were to form the nucleus around which all the elect of Jehovah out of every nation should be gathered, and by the eternal covenant “have access by one Spirit unto the Father.” Ephesians 2:18. The zeal of the Lord… shall do this — So closes the Messianic prophecy of Isa 9:1-7; this fact favours the Messianic reference of this verse. The zeal of the Lord, is his jealous care for his people, (Zechariah 1:14,) his profound interest in their welfare, as manifested in the entire history of the chosen race. 32. Therefore — In view of this decreed permanency of Judah. He shall not come — The different expressions here used indicate Sennacherib’s total failure to injure Jerusalem. “The four clauses,” says Keil, “stand in a graduated relation to one another — not to take, not even to shoot at and attack, yea, not even to besiege, the city, will he come.” 33. By the way that he came — See note on 2 Kings 19:28. SMITING AND FLIGHT OF THE — ’S DEATH, 2 Kings 19:35-37.That night — Apparently the night that succeeded the day on which Isaiah sent his oracle to Hezekiah. The angel of the Lord went out — A supernatural minister of Jehovah’s will, as the one whom, in David’s time, Jehovah sent to scatter deadly pestilence upon Israel. 2 Samuel 24:15-16, notes. Josephus says, that in this case God sent upon the Assyrian army a pestilential plague, (λοιμικηννοσον,) and some interpreters assume that the angel of the Lord is a Hebraism for a destructive pestilence. It is very possible that the angel made use of plague or pestilence in his work of destruction, but there is no need of confounding the angel with the plague. There is no more improbability in Jehovah’s using superhuman beings than the Assyrian army to execute his judgments, and the numbers slain on this occasion clearly evidence a preternatural stroke of Divine vengeance. Smote in the camp of the Assyrians — “Where this overthrow took place, whether before Jerusalem, or at Libnah, or at some intervening point, has been disputed, and cannot be determined, in the absence of all data, monumental or historical. Throughout the sacred narrative it seems to be intentionally left uncertain whether Jerusalem was besieged at all — whether Sennacherib, in person, ever came before it; whether his army was divided or united when the stroke befel them, and also what proportion of the host escaped. It is enough to know that one hundred and eighty-five thousand men perished in a single night.” — Alexander. When they arose — When the survivors arose. All dead corpses — The one hundred and eighty-five thousand had perished while asleep. It is interesting in this connexion to note that this preternatural stroke against the Assyrian army is also recorded in legendary form in profane history. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 37. Nisroch — The rank and character of this god in the Assyrian pantheon is not yet determined. Gesenius suggests that the word comes from the Hebrew root ðùׁ ?ø, eagle; and Layard proposes to identify Nisroch with the eagle-headed human figure, which is one of the most prominent on the earliest Assyrian monuments. Keil says, “the eagle was worshipped as a god by the Arabs, was regarded as sacred to Melkarth by the Phenicians, and according to a statement of Philo, (that Zoroaster taught that the supreme deity was represented with an eagle’s head,) was also a symbol of Ormuzd among the Persians; consequently Movers regards Nisroch as the supreme deity or the Assyrians. It is not improbable that it was also connected with the constellation of the eagle.” But all the above suppositions concerning the Assyrian deity are largely conjectural. Adrammelech was the name of one of the gods of Sepharvaim, (see 2 Kings 17:31, note,) and Sharezer was doubtless the name of some other deity. It was a common and widespread custom in the East to name princes after the gods. The following summary of Rawlinson, gathered from the monuments and other sources, is the best commentary on this verse: “Our various sources of information make it clear that Sennacherib had a large family of sons. Adrammelech and Sharezer, anxious to obtain the throne for themselves, plotted against the life of their father, and having slain him in a temple as he was worshipping, proceeded further to remove their brother Nergilus, who claimed the crown and wore it for a brief space after Sennacherib’s death. Having murdered him, they expected to obtain the throne without further difficulty; but Esar-haddon, who at the time commanded the army which watched the Armenian frontier, now came forward, assumed the title of king, and prepared to march upon Nineveh. It was winter, and the inclemency of the weather precluded immediate movement. For some months, probably, the two assassins were recognised as monarchs at the capital, while the northern army regarded Esar-haddon as the rightful successor of his father. Thus died the great Sennacherib, a victim to the ambition of his sons. Esar-haddon’s inscriptions show that he was engaged for some time after his accession in a war with his half-brothers, who, at the head of a large body of troops, disputed his right to the crown. According to Abydenus, Adrammelech fell in the battle; but better authorities state that both he and his brother, Sharezer, escaped into Armenia, where they were kindly treated by the reigning monarch, who gave them lands, which long continued in the possession of their posterity.” — Anc. Mon., vol. ii, pp. 185, ff. ’S AND , 2 Kings 20:1-7. 1. In… days — About the time of the first Assyrian invasion, for Hezekiah reigned twenty-nine years in all, and lived fifteen after this sickness, so that, according to biblical data, his sickness must have occurred in the fourteenth year of his reign. Compare 2 Kings 20:6 with 2 Kings 18:2; 2 Kings 18:13, and note on 2 Kings 20:12. Sick unto death — Sick with a disease intrinsically fatal, unless miracle intervened. Set thine house in order — Settle up all thy worldly affairs, make the final arrangement and disposition of thy household matters. Compare 2 Samuel 17:23. Some explain it, Make thy last will, and give orders respecting thy successor. This, however, would only be a part of the household affairs of a dying king. In homiletics these words are often explained as a charge to prepare spiritually for death and the judgment beyond. Thou shalt die, and not live — Literally, Dying art thou, and thou wilt not live. These words are not an irreversible decree that he should die from that sickness, but an announcement, which, like Jonah’s proclamation to the Ninevites, (Jonah 3:4; Jonah 3:10,) was revoked and changed by reason of the humiliation and prayers of the king. It was God’s decree, through ordinary natural law, reversible only by special interposition. 2. Turned his face to the wall — Towards the wall of his room, away from all present, so as not to be confused by the sight of men. This act was “not merely to collect his thoughts, or to conceal his tears, but as a natural expression of strong feeling. As Ahab turned his face towards the wall in anger, (1 Kings 21:4,) so Hezekiah dies the same in grief.” — Alexander. 3. I have walked before thee in truth — He appeals to his piety and zeal for Jehovah, as evinced by his destruction of idolatry and trust in God, which were matters of record. Compare 2 Kings 18:3-7. This language of the king is not to be regarded as self-praise. “Hezekiah stood in the economy of the Old Testament, that is, in the economy of legal righteousness; the entire revelation of the Old Testament is concentrated in the Law of Moses, as that of the New Testament is concentrated in the Gospel; so that to walk according to this law is not to be morally pure and free from sin, but to serve Jehovah as the only God, to fear him, to trust him, and to love him with all the heart. Hezekiah could say all this without pharisaical self-praise, just as well as Paul could say, without self-righteousness, ‘I have fought a good fight; I have kept the faith.’” — Bahr. Wept sore — Wept greatly, or violently. Josephus says, he was afflicted because he had no heir to succeed him in the kingdom. Such a fact may have increased his grief, for it appears from 2 Kings 20:6, compared with 2 Kings 21:1, that his son and successor, Manasseh, was born three years after this; but his chief agony seems to have been that he was about to be cut off in the midst of life, and such a calamity was looked upon as a stroke of Divine anger, and evidence of great wickedness. See Job 15:32; Job 22:16; Psalms 55:23; Proverbs 10:27; Ecclesiastes 7:17. It is easy to see, then, why Hezekiah appeals so earnestly to his righteous acts. It is not in self-praise, but in self-vindication. 4. The middle court — So the Keri and the ancient versions; but the Kethib seems to be the more ancient reading, the middle of the city, that is, the central part of Jerusalem. So this word of the Lord came to him soon after he had left the king’s presence. 5. I will heal thee — This change from the former announcement, that he should not live, (2 Kings 20:1,) shows that that announcement was not irrevocable but conditional. On the third day thou shalt go up — This would be to the king a pledge and token of Divine interposition, and place beyond doubt the miraculous character of his cure. 6. I will add unto thy days fifteen years — A remarkable announcement, and of doubtful worth to Hezekiah. These additional years would not yet make him an old man, and most of them would be too apt to be spent in carnal security. And they produced an heir whose life and reign were a calamity to the kingdom. Out of the hand of the king of Assyria — This clearly indicates that these events occurred at the time of the Assyrian invasion. See note on 2 Kings 20:12. 7. A lump of figs — Figs pressed together into a mass or poultice. The use of figs in the cure of boils or ulcers is attested by several ancient writers. Dioscorides says, they “disperse tumors,” and Pliny, they “open ulcers.” The boil — ùׁ ?çéï, a burning sore, an in flamed ulcer. In Hezekiah’s case, it was very probably a carbuncle. He recovered — That is, at the end of three days; but previous to his recovery he asked and received a marvellous sign of Divine interposition. See 2 Kings 20:8-11. In Isaiah 38:9-20, we have a psalm of thanksgiving which Hezekiah sang to the Lord at his recovery. THE SIGN ON THE DIAL OF AHAZ, 2 Kings 20:8-11. 8. What shall be the sign — He cannot wait three days; he must have a sign immediately, for his emotion and anxiety are great. 9. Shall the shadow go forward — A more accurate rendering of the Hebrew is that of Keil: The shadow has advanced ten degrees; if it should return ten degrees. This concise and idiomatic Hebrew might thus be paraphrased: The shadow has now advanced ten degrees; if it go back ten degrees, would that be a convincing sign to thee? Hezekiah’s answer in the next verse seems, however, to show that Isaiah had put it to him to decide whether the sign should be an advance or return of ten degrees, and so favours the common version. 11. The prophet cried… Lord — So this sign was granted in answer to a prophet’s prayer. He brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz — The Hebrew word for dial is the same as that rendered degrees, (ξςμεϊ,) and means properly steps, or ascents; but is here evidently used of something that marked the course of the sun, (compare parallel passage, Isaiah 38:8;) it is, perhaps, best rendered degrees, and the passage may be literally translated thus: He turned the shadow in the degrees which it went down, in Ahaz’s degrees, backward ten degrees.Various have been the attempts to explain this dial of Ahaz, but from our lack of any certain knowledge of its size and form, all the explanations that have been offered are at best only so many more or less plausible hypotheses. 1.) Some think that the degrees were literally the ascents or steps of some stairway connected with the royal palace, and the shadow was that of some pillar, or obelisk, which fell on a greater or less number of steps, according to the advance of the sun in the heavens. 2.) The rabbies say, that the dial was a concave hemisphere, in which twenty-eight lines were marked, and that the shadow which fell on these lines or degrees was caused by a little globe set in the midst of the concave surface. 3.) Dr. A. Clarke supposed that this dial consisted of eleven steps placed parallel to the horizon, with a perpendicular gnomon fixed in the upper step, which step was placed exactly north and south, and formed the meridian line. 4.) A dial has been discovered near Delhi, in India, which seems to have been designed for an observatory as well as a dial. It is thus described by Kitto: It is a rectangled hexangle, whose hypotenuse is a staircase, apparently parallel to the axis of the earth, and bisects a zone or coping of a wall, which wall connects the two terminating towers right and left. The coping itself is circular, and accurately graduated to mark, by the shadow of the gnomon above, the sun’s progress before and after noon; for when the sun is in the zenith he shines directly on the staircase, and the shadow falls beyond the coping. A flat surface on the top of the staircase, and a gnomon, fitted the building for the purposes of an observatory. 5.) Layard supposes that the dial of Ahaz was a present to that king from Tiglath-pileser, and that in form it resembled the ancient tower of Belus, which was, perhaps, erected partly for astronomical purposes. Whatever its form, this account of its origin is probably correct. Herodotus (ii, 109) informs us that the sun-dial (πολος) and the gnomon were inventions of the Babylonians, and Ahaz probably introduced it into Jerusalem at the same time he did the Assyrian altar. 2 Kings 16:10, note. Hence it would very naturally be called the dial of Ahaz.The theories put forth to explain the manner in which he brought the shadow ten degrees backwards have also been various. Some have affirmed that the miracle was wrought by turning the earth backward in its axial revolution. So stupendous a miracle, however, would in this case have seemed too much like “leaping over the house to unbar the little gate.” Others exclude any real miracle by explaining it as a case of refraction of the solar light. Romauld, prior of the cloister of Metz, observed on March 27, 1703, that a cloud in the higher regions of the atmosphere caused such refraction as to make his dial deviate an hour and a half. A writer in the Journal of the Royal Asiatic Society, (vol. xv, p. 286,) explains the turning back of the shadow as caused by an eclipse of the sun, which occurred Jan. 11, 689 B.C., and which time he accordingly assigns as the date of this event. He supposes that the dial of Ahaz was a flight of steps mounting from north to south at an angle of 34 , which is the angle of the sun’s elevation at Jerusalem at noon during the winter solstice. Thus the sun at noon would throw a shadow which would just tip the top step, and if at this moment the moon passed over the upper limb of the sun, it would have caused the shadow to go backwards on the steps. But whatever the precise nature of the phenomenon, it is clear from the Scripture that it was given as a miraculous sign. Divine power and wisdom may have used some natural media in its production, but it is by no means necessary to seek or to assume such media. Hezekiah was allowed to choose whether the shadow should go down, or return ten degrees, and surely God might have brought the shadow ten degrees backwards by a purely miraculous refraction of those rays only which fell upon the dial. \ THE EMBASSY, AND THE OF THE , 2 Kings 20:12-19. 12. At that time — Soon after his recovery. It seems from 2 Chronicles 32:31, that the “princes of Babylon” had heard of “the wonder that was done in the land,” and sent to inquire about it. If the dial were a Babylonian invention, (see note on 2 Kings 20:11,) the men of Babylon might naturally be interested in the wonderful sign that had been given in connexion with it. Berodach-baladan — Better written, as in Isaiah 39:1, Merodach. This king of Babylon was for a long time the great champion of Babylonian independence, and the head of the popular party in that country which long resisted the aggressions of Assyria. His name often occurs on the Assyrian monuments, from which it appears that he was twice defeated and driven from Babylon, once by Sargon, and again by Sennacherib. So unsettled are the principal authorities respecting the chronology of his rule at Babylon, that it seems impossible at present to decide, from sources aside from the Scriptures, the exact date of his sending this embassy to Hezekiah. The Scriptures, however, clearly make it synchronize with Sennacherib’s first invasion of Palestine, (see 2 Kings 20:1, note,) and until more certain and controlling evidence is gathered from the monuments, or from some other source, we prefer to adhere to this opinion. The absence of Sennacherib from his capital may have furnished an occasion for Merodach to seek an alliance with Judea, and perhaps also with Egypt, to resist the Assyrian power. And these very efforts of Babylonia to form a great league against Assyria may have caused Sennacherib to content himself for the time with Hezekiah’s silver and gold, (2 Kings 18:14,) and to return at once and vanquish Merodach-baladan. Afterwards, according to our note on 2 Kings 18:17, Sennacherib made a second campaign westward, presuming to complete the conquest of Judea and Egypt. It should here be noted that, as we have elsewhere shown, the sacred writers do not always record events with reference to their chronological sequence, and therefore the placing of this account of Hezekiah’s sickness and of this embassy after that of Sennacherib’s retreat is no certain evidence as to the order of the events. Letters and a present — According to Josephus, Merodach wished to form an alliance with Hezekiah, and these letters and the present were doubtless to prepare the way. For he had heard — Not only that he had been sick, but also that he had been miraculously saved, and that his dial had given a miraculous sign. 2 Chronicles 32:31. 13. Hezekiah hearkened unto them — Many manuscripts and versions here read, was glad of them, or rejoiced over them, (ιωׂ ?ξηςμιδν,) as in Isaiah 39:2; but this is no sufficient proof that our text is corrupt. ωׁ ?ξςis, indeed, seldom construed with ςμ, but examples are to be found in chapter 2 Kings 22:13, and Genesis 41:15. The king hearkened unto the proposal to form an alliance with Merodach-baladan; and to convince them that he was not so feeble and destitute of resources as the king of Assyria might pretend, he showed them his treasures. House of his precious things — Better, as the margin, house of spicery, or spice house. So the word is rendered at Genesis 37:25. Spices were regarded as very precious things. The spices — Rather, the aromatics, or perfumes; all sorts of fragrant plants or spices which create a pleasant smell. The precious ointment — “Not fine olive-oil,” says Keil, “but, according to the rabbies and Movers, the valuable balsam oil which was obtained in the royal gardens; for olive oil, which was obtained in all Judea, was not stored in the treasure-chambers along with the gold, silver, and perfumes, but in special storehouses.” 1 Chronicles 27:28. House of his armour — The armory, or arsenal. In all his dominion — He made known to them the whole extent of his resources, whether of wealth, luxuries, or power.Those expositors who understand this embassy to have visited Hezekiah after the Assyrian invasion, and after Sennacherib had taken away all the silver of the temple and the palace, (2 Kings 18:15,) are put to it to account for all those treasures of gold and silver and precious things yet in possession of the Jewish king. They argue that Sennacherib took only silver and gold, not spices or arms, and that Hezekiah preferred to strip the doors and pillars of the temple for gold and silver, rather than give up that which was concealed in his treasuries. They also suppose that the treasury of Jerusalem had been replenished by the gifts mentioned in 2 Chronicles 32:23. But if, as we have assumed, (2 Kings 20:12, note,) this embassy came before Hezekiah had given all his silver and gold to Sennacherib, this accumulation of treasure is the more easily accounted for. 14. From a far country — This thought seems to have flattered his vanity and pride. He must needs be great who receives ambassadors from such a far country as Babylon. 17. Shall be carried unto Babylon — This seems to have been the first explicit prophecy of this great woe of Judah, though Micah’s (iv, 10) prediction of the same event must have been nearly contemporary. The prophecy is especially remarkable, since Babylon was at this time an inferior power, little more than a dependency of Assyria, whose leading men had risen in rebellion; and there was far more probability that Judah would be carried into exile either by the king of Assyria or by the king of Egypt, which two at the time seemed to divide the empire of the world between them. 18. Thy sons — Thy descendants. For the fulfilment of this prophecy, see 2 Kings 24:11-16; 2 Kings 25:1-21. They shall be eunuchs — They shall serve the king of Babylon in all those offices in which eunuchs were accustomed to serve. The word need not be pressed in its most literal sense to signify that all the Jewish captives who thus served would be castrated, for many would serve, like Daniel and his companions, (Daniel 1:3-7,) who were not eunuchs in the stricter sense. 19. Good is the word of the Lord — A pious expression of submission to the Divine judgment. Compare the similar language of Eli. 1 Samuel 3:18, and of Shimei, 1 Kings 2:38. “He calls that good,” says Le Clerc, “in which it is right to acquiesce, as having proceeded from Him who does nothing but what is not only most just, but tempered with the greatest goodness, even when he inflicts punishment.” If peace and truth be in my days — He can regard it as nothing but pure goodness and special deference to himself that the judgment is not to come in his own time. OF ’S REIGN, 2 Kings 20:20-21. 20. His might — His valor or power in battle, by which he smote the Philistines. 2 Kings 18:8. Pool… conduit — The pool or cistern here mentioned is commonly identified with that still known as the “pool of Hezekiah,” which lies within the modern city, some distance northeast of the Yaffa Gate. “The natives now call it Birket-el-Hamman, from the circumstance that its waters are used to supply a bath in the vicinity. Its sides run towards the cardinal points. Its breadth at the north end is one hundred and forty-four feet; its length on the east side about two hundred and forty feet. The depth is not great. The bottom is rock levelled and covered with cement.” — Robinson. This pool is supplied from the waters of the Gihon, or “upper pool,” mentioned in 2 Kings 18:17, which are led by a conduit, or aqueduct, which passes under the city wall a little north of the Yaffa Gate. This is doubtless the same work as that referred to in 2 Chronicles 32:30 : “Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David.” Thus the king brought water into the city by covering over the fountains about the city, and leading their waters by subterranean conduits inside the city walls. Compare 2 Chronicles 32:3-4. 21. Slept with his fathers — According to 2 Chronicles 32:33 he was “buried in the chiefest [rather, the ascent] of the sepulchres of the sons of David.” Why he was not buried in the royal sepulchre does not appear; surely not because he was unworthy, for none equalled him in trusting Jehovah, (2 Kings 18:5,) “and all Judah and the inhabitants of Jerusalem did him honour at his death.” 2 Chronicles 32:33. Perhaps he had chosen this spot for his grave; or perhaps, as Thenius supposes, there was no more room in the royal tomb. REIGN OF , 2 Kings 21:1-18. 1. Manasseh… twelve — Hence it appears by comparison with 2 Kings 20:6, that he must have been born three years after Hezekiah’s severe illness. See, also, note on 2 Kings 20:3. Perhaps he was the only son, or perhaps his older brothers had died. Though only twelve years old, he seems to have taken the kingdom into his own hand at that early age, and this fact may largely account for the wickedness of his reign. On the early maturity of persons in the East, see note on 2 Kings 18:2. Fifty and five years — The longest reign of any Jewish king. Hephzibah — The name means, my delight is in her; but notwithstanding this amiable name, and the piety of her husband, she seems to have illy trained her son. 2. He did… after the abominations of the heathen — Keil thinks that the young and inexperienced king was led into idolatry by such a godless party in the nation as is described in Isaiah 28:14; Isaiah 30:9-11. 3. As did Ahab — See notes on 1 Kings 16:30-33. Host of heaven — See note on 2 Kings 17:16. 4. Built altars in the house of the Lord — Erected altars to heathen gods even in the temple of Jehovah, as well as in the outer courts, as the next verse informs us. 6. Made his son pass through the fire — So he equalled the wicked Ahaz in the horrible abomination. See 2 Kings 16:3, note. Observed times — Rather, practised magic. The word ςεπο, thus rendered, is, according to Aben Ezra, from ςπο, a cloud, and refers to the practice of divination by observing the courses of the clouds. Enchantments… familiar spirits… wizards — Various forms of sorcery and witchcraft, all positively forbidden in the law. See on Deuteronomy 18:9-12. 7. A graven image of the grove — Rather, the image of the Asherah; that is, the Asherah-pillar, or image, already mentioned in 2 Kings 21:3. (English version, incorrectly, “grove.”) He refrained not even from setting up this abominable image in the very temple which had been consecrated to the pure worship of Jehovah. 9. More evil than did the nations — Because the worship of their own false gods by nations who knew not the true God, was far less condemnatory than for Israel, who had received so many revelations of Jehovah, to turn aside to the worship of idols. 10. By his… prophets — The prophets of this period are nowhere named. 12. Ears shall tingle — So amazed shall he be at the terrible tidings. Compare 1 Samuel 3:11, note. 13. Line of Samaria… plummet of the house of Ahab — The line is used in measuring, the plummet in levelling or squaring, and both are used here metaphorically as standards of Divine Judgment. Jehovah will visit Jerusalem with the same measure of severity as he did Samaria and the house of Ahab; that is, he will destroy the city and exterminate its inhabitants. Compare 2 Kings 17:6; 2 Kings 10:11. As a man wipeth a dish — A contemptuous simile. When one has finished using a dish he wipes it and turns it upside down; so Jehovah shall empty, and wipe out, and turn over, Jerusalem: that is, he shall utterly overthrow it, and leave it upside down, or literally, upon its face. 14. The remnant of mine inheritance — Judah and Benjamin, which alone remained as tribes and chief representatives of the chosen nation. 16. Shed innocent blood — Probably of those prophets (comp. 2 Kings 21:10) who reproved his sins and uttered the word of the Lord against him. Josephus says, “He barbarously slew all the righteous men that were among the Hebrews; nor would he spare the prophets, for he every day slew some of them, till Jerusalem was overflown with blood.” It was during the reign of Manasseh, according to Jewish tradition, that Isaiah was sawn asunder. Hebrews 11:37. Besides his sin — That is, especially, his abominable idolatry. 17. The rest of the acts of Manasseh — Besides what is here recorded of Manasseh, the parallel history in 2 Chronicles 33 informs us, that as a judgment for his sins he was captured by Assyrian warriors, bound with fetters, and carried to Babylon. There he humbled himself before God, and, in answer to prayer, was restored to his kingdom, whereupon he removed the signs of his idolatry, and sacrificed to Jehovah. He also fortified Jerusalem and strengthened the various cities of Judah. See notes on that chapter. 18. Garden of his own house — A garden or field connected with his own private house, not the royal palace on Zion, but probably, as Keil supposes, his summer palace. The locality of this garden cannot now be determined, but it apparently took its name, the garden of Uzza, from some former owner, of whom we find elsewhere no certain trace. Cornelius a Lapide suggests that it may be identical with Perez-uzzah, where Uzzah was smitten for attempting to steady the ark of God. 2 Samuel 6:8. REIGN OF AMOS, 2 Kings 21:19-26. 19. Two years — The rabbies say, that the sons of idolatrous kings who succeeded their fathers seldom reigned more than two years, and Nadab, (1 Kings 15:25,) Elah, (2 Kings 16:8,) and Ahaziah, (2 Kings 22:51,) are cited as instances. The site of Jotbah is unknown. 23. The servants of Amon — Probably his court-attendants. For what reason they conspired against him is at present only a matter of conjecture. 24. The fact stated in this verse, that the people of the land rose up against the conspirators and slew them, argues that Amon was not unpopular with the great body of the nation. Possibly the conspirators sought to establish a new dynasty in Judah, a movement not likely to meet with favour, and therefore the people hastened to place Josiah on the throne, though he was then only eight years old. 26. In his sepulchre in the garden of Uzza — That is, by the side of his father in the family tomb. See note on 2 Kings 21:18. TO JOSIAH’S REIGN, 2 Kings 22:1-2. 1. Josiah — A name forever honoured in Jewish history. Eight years old — Born when his father was sixteen years old. Compare 2 Kings 21:19. On the early maturity of persons in the East, see note on 2 Kings 18:2. His mother was probably queen-regent during the earlier years of his reign. Boscath is the same as Bozkath in the plain of Judah, apparently between Lachish and Eglon, (Joshua 15:39,) but its site has not been identified. MADE TO REPAIR THE TEMPLE, 2 Kings 22:3-7. 3. The eighteenth year of king Josiah — This is a memorable date, and made especially prominent by the writer of Kings, because it was in this year that the book of the law was discovered, and the celebrated passover held. Hence he repeats the mention of this date in 2 Kings 23:23, and seems to fasten all his narrative upon it. But from the parallel history in 2 Chronicles 34, 35, we learn that in his eighth year Josiah “began to seek after the God of his father David,” and in his twelfth year he began to destroy the idolatrous images not only in “Judah and Jerusalem,” but also “in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali.” Hence we conclude that various reforms and extensive destruction of images were commenced by Josiah before this eighteenth year, but after the discovery of the law the work was carried out with far greater zeal and thoroughness. Shaphan… the scribe — He was also the father of Ahikam, mentioned 2 Kings 22:12; 2 Kings 22:14. On the office and work of scribe, see note on 2 Samuel 8:17. 4. Hilkiah the high priest — Son of Shallum and grandson of Zadok. 1 Chronicles 6:12-13. His name is immortalized by his discovery of the book of the law. Sum the silver — Ascertain the sum or complete amount of the silver now on hand. Which the keepers of the door have gathered — The arrangement for receiving money was like that in the time of Jehoash, (2 Kings 12:9-12,) when a chest was placed at the door of the temple into which the people put their contributions for repairing the house of the Lord; and “when they saw that there was much money in the chest, the king’s scribe and the high priest came up, and they put up in bags and told the money that was found in the house of the Lord.” The keepers of the door were Levites, (1 Chronicles 23:5,) sometimes priests. 2 Kings 12:9. 5. The doers of the work — All that laboured in repairing the temple, both masters or superintendents and under-workmen. The former are designated as those that have the oversight of the house; the latter, those who are in the house of the Lord. This is more clearly stated in 2 Chronicles 34:10-13, where also the names of the masters or overseers are given. To repair the… house — For since the time of Jehoash no repairing had been done, and the temple had suffered repeated spoliation. Comp. 2 Kings 14:14; 2 Kings 16:8; 2 Kings 16:17-18; 2 Kings 18:15-16. 7. No reckoning — See 2 Kings 12:15. OF THE BOOK OF THE LAW, 2 Kings 22:8-11. 8. I have found the book of the law — The traditional and most probable meaning is, that this was the same book of the law (or a true and complete copy of it) which Moses wrote and ordered the Levite-priests to deposit and keep in the side of the ark of God, (Deuteronomy 31:9; Deuteronomy 31:24; Deuteronomy 31:26) — the entire Pentateuch. Against this traditional belief and most obvious sense of the words, the bare assumption that it was only our present book of Deuteronomy, or a digest of the laws of Moses, is destitute of any force. The statement in 2 Chronicles 34:14, that it was the book of the law of Jehovah by the hand of Moses, has led many to believe that it was the ancient autograph copy which came from the hand of the great lawgiver. This, Kitto thinks, was one reason why its discovery made such an extraordinary impression — “an impression which may in part, though still imperfectly, be understood by him who has been privileged to examine some one of the most ancient manuscripts of the Scriptures now existing; and whom the very oldness of the vellum, and the antique style of the writing, with the knowledge of the long ages through which its existence may be traced, seem to take back so much nearer to the time of the writer, and give a vividness to his impressions of ancient truth which no modern copy can impart.”It is certainly possible, and, indeed, probable, that the original copy of the law might have existed in Josiah’s time, having been long concealed in some secret place of the temple. But it is not likely that this was the only copy of the law then in existence, and the finding of it by Hilkiah was not the discovery of something which had never before been heard of, and which had now, for the first time, come to light. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 10. The priest hath delivered me a book — Shaphan had already read the book (2 Kings 22:8) sufficiently, doubtless, to satisfy himself of its character and value, but he did not tell the king that it was the law of Moses; he spoke of it as a book, an ancient manuscript, worthy of attention, and then read it before the king. From this last expression we are not to understand that Shaphan read at that one time all the pentateuch to the king. Chronicles says, he read in it; that is, portions of it. From the impression the reading made upon the king, and from the language of the prophetess in 2 Kings 22:16, (comp. 2 Chronicles 34:23,) it is commonly supposed that the scribe opened upon the latter portion of the book of Deuteronomy, especially chaps. 28-31. And this would be very natural if the book were in the form of a scroll, and the scribe unrolled the last part first. 11. Rent his clothes — So sudden and profound was his grief and terror on fully realizing the extent and fear-fulness of the nation’s apostasy from the law of Jehovah. THE ORACLE OF HULDAH THE , 2 Kings 22:12-20. 12. Hilkiah… Ahikam… Achbor… Shaphan… Asahiah — A truly honourable and imposing delegation, and indicative of the king’s profound earnestness and anxiety. Here was first the high priest: then Ahikam, who afterwards appears as the friend of Jeremiah, and father of the governor of the cities of Judah; (Jeremiah 26:24; Jeremiah 40:5;) then Achbor, whose eminence in the kingdom is shown further by the fact that his son Elnathan was one of Zedekiah’s chief ministers; (Jeremiah 26:22; Jeremiah 36:12;) then Shaphan, the scribe, who must now have been an old and venerable man to have a son so eminent in the kingdom as Ahikam; and, lastly, a servant of the king’s named Asahiah, who seems, from his association with the other deputies, to have been some honourable officer. 13. Inquire of the Lord for me — He does not instruct them where to go, or say whether they shall inquire by urim or by the prophets. He assumes that they know better where to go than he. Concerning the words of this book — Not whether it were really the book of the law of Moses, and its words to be credited, for he had no doubt of this when he rent his clothes, (2 Kings 22:11; 2 Kings 22:19,) but to know whether the words of the book are to be immediately fulfilled, and what he is to do and expect under the fearful state of things that has come upon the nation for its sins. 14. Huldah the prophetess — All we know of this celebrated woman is recorded here and in the parallel history of Chronicles. Even her husband and his ancestors are mentioned nowhere else. But this short narrative has immortalized her name, and her oracle on the occasion has given her a place above many of the prophets of Judah. The loftiness of her position is enhanced by the fact that the high priest and the king’s most honourable ministers seek knowledge at her hand. In the bestowal of the Divine gift of the Spirit Jehovah is no respecter of persons or of sex, yet in the field of prophecy woman has appeared less frequently than man. Only two other women of the Old Testament bear the title of prophetess, Miriam, the sister of Moses and Aaron, (Exodus 15:20,) and Deborah, (Judges 4:4;) but they seem not to have attained the spiritual elevation of Huldah. In the spirit of ecstasy they sang sacred songs, and aroused the people to enthusiasm after signal victories; but they did not prophesy in that loftier sphere of Divine authority which is expressed in “Thus saith Jehovah.” 2 Kings 22:15-16. The wardrobe — Either of the king or of the priests. Compare 2 Kings 10:22. In the college — This rendering seems to have been taken from the Targum of Jonathan, which reads, house of instruction, and probably originated in the supposition that Huldah had charge of a school of the prophets. The Hebrew is αξωׁ ?πδ, in the Mishna, and is thus translated as a proper name in the Septuagint; but it means literally, in the second, and is so rendered in Zephaniah 1:10, where it means the second part, or a later addition to the city. Thus the word designates the section or district of Jerusalem in which Huldah lived. This quarter of the city might have been called the second for various reasons now unknown to us. Josephus (Ant., 2 Kings 15:11; 2 Kings 15:5) speaks of the other city (αλληπολις) as of a well-known section of Jerusalem. 15. Tell the man that sent you — 2 Kings 22:16-17 contain a prophecy of which every Israelite should be informed, and are communicated to the king as the representative of every man of his kingdom; 2 Kings 22:18-20 are particularly for the king alone. 16. This place — Jerusalem. All the words of the book — Chronicles reads all the curses, from which it has naturally been inferred that the words of the law which had especially impressed the king were the curses which are announced in Leviticus 26, and the closing chapters of Deuteronomy, as sure to come, in case of disobedience, upon the sinful nation. Compare note on 2 Kings 22:10. 18. To the king of Judah — What follows is solely for the king; the preceding part of the oracle was “to the man that sent you,” (2 Kings 22:15,) because it contained announcements which it concerned not only the king, but every other man, to hear. 19. Thine heart was tender — Yielding and impressible. A desolation and a curse — These words indicate that Leviticus 26 (compare especially Leviticus 22:31-32) had also been read before the king. 20. Gathered into thy grave in peace — For although slain by the king of Egypt, he was brought to Jerusalem, and peacefully buried in his own family tomb, (2 Kings 23:39, 40,) mourned by all the people. And he was spared the bitter woe of living to see all the evil which subsequently befel his people, and of which the law gave warning and the prophets spoke. THE GREAT UNDER JOSIAH, 2 Kings 23:1-25. 1. The king sent — Instructed by the law and by the prophetess, the king does not rest in security, feeling that the evil will not come in his day, but takes immediate measures to instruct the people in the law, and to destroy idolatry throughout the land. 2. Priests… prophets… people — All classes were thus represented. Small and great — All ranks as well as classes were present. No one was too great, no one too small, to be interested in the law of Jehovah. He read — Or caused to be read. The public reading was probably done by the Levites, priests, and prophets, and was done in various parts of the temple and its courts at the same time. All the words of the book — The entire law was read, and probably occupied several days. 3. Stood by a pillar — Rather, by the pillar: the same pillar by which the youthful Joash stood when the high priest Jehoiada made a covenant between the king and the people. See note on 2 Kings 11:14. All the people stood to the covenant — They entered into the covenant like the king, by taking upon themselves solemn vows and oaths to keep the commandments. Stanley remarks that it was “one of those national vows or covenants which were in the monarchy what the vows of individuals had been in the earlier stages of the nation.” 4. Priests of the second order — Those who ranked next in order to the high priest. The great body of the priesthood were of this order, but some among them were more distinguished than others. Compare 2 Kings 25:18. Keepers of the door — Levites who guarded the entrance to the temple, called porters in 1 Chronicles 23:5. All the vessels — Such as altars, images, and symbols, that had been used in the false worship. Baal… grove… host of heaven — See at 2 Kings 23:3-7. Burned them — As the law commanded. Deuteronomy 7:5; Deuteronomy 7:25; Deuteronomy 12:3. Fields of Kidron — Probably at the upper part of the Kidron valley, and a little northeast of Jerusalem, where, according to Robinson, “the valley spreads out into a basin of some breadth, which is tilled, and contains plantations of olive and other fruit trees.” It was probably in the same spot that Asa burned the Asherah idol of his mother. 1 Kings 15:13. Carried the ashes of them unto Beth-el — To signify that all this idolatry originated, not at Jerusalem, but at Beth-el, where Jeroboam’s false worship had been inaugurated, (1 Kings 12:29,) and thence spread and opened the way for all manner of idolatrous practices. 5. Put down — The margin is better, he caused to cease; he set them aside by prohibiting their idolatrous service, and destroying all their places of worship. The idolatrous priests — The chemarim, (λξψιν,) These are mentioned again at Hosea 10:5, and Zephaniah 1:4, where they seem to be the priests of the calf-worship. Here they are described as those whom the kings of Judah had ordained to burn incense in the high places, and are distinguished from the priests of Baal and other idolaters. Of the word chemarim, over which there has been dispute, Furst says: “The application to idolatrous priests is obviously only a Hebrew peculiarity, since the Syriac chumero denotes any priest; and it is a question how this designation is united with the meaning of the stem. According to Kimchi, the idolatrous priest is so named from his gloomy, black dress; or, from the Syriac meaning of the stem, to mourn, then, to be an ascetic. But if a particular fundamental signification of the stem should be assumed for this noun, it would be appropriate to take λξψ=ςξψ, (Arabic, amar, coluit deum,) and accordingly λξψwould be a serving one, a servant, like λδο, priest, in its fundamental meaning.” To the sun, and to the moon — The worship of Baal was really a worship of the sun and moon, for these luminaries were the real gods represented by Baal and Ashtoreth. See note on Judges 2:13. The planets — ξζμεϊ, synonymous with ξζψεϊof Job 38:32, stands for the twelve signs or constellations of the zodiac, which the ancients conceived of as so many stations of the sun in his course through the heavens. “In Arabic the twelve stations are called twelve palaces of the sun, and the zodiac is named the circle of palaces.” — Furst. 6. Brought out the grove — Rather, the Asherah image, mentioned in 2 Kings 21:7. Kidron — See on 2 Kings 23:4. Graves of the children of the people — That is, of the common people. See Jeremiah 26:23. 2 Chronicles 34:4, says, “Upon the graves of them that had sacrificed unto them;” but that passage seems to refer to other images of Asherah, to which, however, many of the common people may have often sacrificed. The object of casting the powder, or dust, of these images on the graves may have been either to defile them as the graves of idolaters, or, what is more probable, to dishonour the dust of the idols. 7. Sodomites — See note on 1 Kings 14:24. These abominable prostitutes had grown so bold as to build their houses, or tents, by the house of the Lord, striking evidence of the fearful extent to which the nation had become corrupted. The women — The female prostitutes, who were devoted to the lewd rites of Ashtoreth. Wove hangings — Rather, wove little tents, or houses for Asherah. Keil calls them “tent-temples,” and quotes Movers, who conjectures “that the women of Jerusalem gave themselves up, in honour of the goddess, in the tents of the sodomites which were pitched in the temple circle, on which account the money received for prostitution went to the temple treasury.” 8. Priests out of the cities of Judah — Levitical priests who had been turned aside to the service of the high places. Josiah ordered them to come to Jerusalem, but, as the next verse shows, they were not allowed to minister at the altar of the Lord. Geba… Beer-sheba — The northern and southern limit of the territory occupied by Judah. Geba was situated about six miles northeast of Jerusalem, (see note on 1 Samuel 13:3,) and Beer-sheba fifty miles or more southwest. High places of the gates — Those located near the gates of the city, either outside or within. The gate of Joshua and the gate of the city cannot now be determined. The latter, from its being called so indefinitely gate of the city, would seem to be the most common entrance; the former was probably so called because Joshua the governor had his residence near it. 9. Came not up to the altar — That is, to minister thereat by burning incense or offering sacrifice. But they did eat of the… bread — So these priests were treated as the law prescribed for such as had some blemish or bodily defect. See Leviticus 21:17-24. 10. Defiled Topheth — Probably by burning the bones of the priests who had offered human sacrifices there. Compare 2 Chronicles 34:5. The word Topheth (usually with the article δϊτϊ,) occurs only in the Old Testament at the passages named in the margin, and designates the place in the valley of Hinnom, where human sacrifices were offered to Molech. Its derivation is uncertain. The rabbies say it is the same as toph, (ϊ�) a drum, and is applied to the place where human sacrifices were offered, because drums were beaten there to drown the cries of the victims. Furst and others derive it from a root, ϊε�, to burn, and understand it as an altar-place for the burning of dead bodies. It is translated tabret in Job 17:7, but most interpreters agree that it there means spittle, or abhorrence, and is also, as a proper name, to be explained in a similar sense, and applied to the spot where human sacrifices were offered, because it was a place of abhorrence — a thing to be spit at. The valley of the children of Hinnom — This has been usually identified with the valley on the west and south sides of Jerusalem; but Jeremiah says (Jeremiah 19:2) it was “by the entry of the east gate, (Hebrews potter’s gate;) and Dr. Bonar (Smith’s Bib. Dict.) says, “Hinnom, by old writers, western and eastern, is always placed east of the city, and corresponds to what we call the mouth of the Tyropoeon, along the southern bed and banks of the Kedron, and was reckoned to be somewhere between the potter’s field and the fuller’s pool.” And Captain Wilson and M. Ganneau have concluded, from minute examinations, that the Kedron and Hinnom valleys are identical. But see note on Joshua 15:8. 11. Took away the horses — Just as he “put down the idolatrous priests.” 2 Kings 23:5. The Hebrew word is in each place the same: he made them cease from the work they had been performing. Kings of Judah — Especially Ahaz, Manasseh, and Amon. Had given to the sun — Had consecrated them as sacred to the sun, and to be used in drawing the chariots of the sun in processions which moved forth to worship that luminary. The rabbies say, they drove to meet the rising sun; but the sun was probably conceived of as a chariot drawn through the heavens, and this idea was symbolized in his worship by sacred chariots drawn by horses sacred to the sun. The law had forbidden the king to multiply horses, (Deuteronomy 17:16;) but the kings of Judah had even gone so far as to devote them to the idolatrous worship of the sun. The horse was regarded as sacred to the sun by many ancient nations, and Herodotus says of the Massagetae, (i, 216,) “The only god they worship is the sun, and to him they offer the horse in sacrifice.” There is no evidence that the kings of Judah offered the horse in sacrifice; and while Josiah burned the chariots, he merely took away the horses, and probably turned them to other and better services. At the entering in of the house — These horses were ordinarily kept near by the entrance to the temple. The Hebrew is, from the entering, (ξαΰ) and is most naturally construed with took away; that is, he removed the horses from the entrance of the temple. By the chamber of Nathan-melech — The cell or room, possibly one of the side chambers mentioned in 1 Kings 6:5, which Nathan-melech occupied, and which was close by (ΰμ, at or in) the stable in which the sacred horses were kept. Keil thinks that the chamber itself was arranged and used for a stable. This chamberlain (ρψιρ, eunuch) was an officer who had charge of the horses. Which was in the suburbs — The relative which refers to chamber. The eunuch’s chamber was ατψεψιν, in the Parvars. The Hebrew word is probably identical with Parbar of 1 Chronicles 26:18, which was a spot apparently west of the temple, and inside of the gate that opened into the court at which two Levite porters were stationed. All the ancient versions render it as a proper name, except the Targum, which is followed by the translators of our version — in the suburbs. “Of the six watchmen who were posted at the west side, four had posts assigned them on the street, (English version, causeway,) that is, at the gate which led to the street, and only two at the Parbar. The latter must, therefore, have been inside the court, otherwise it could not have been left to the weaker guard.” — Bahr. The meaning and etymology of the word are uncertain. 12. On the top — On the roof, which in many Oriental houses is a large, flat, solid surface, much frequented by the people, especially in the cool of the day. Upper chamber of Ahaz — Whether this was in the temple, or in some out-building of the court, cannot be determined; it was called after Ahaz, probably because he built it and used it for observing the stars and burning incense to the host of heaven. Compare Jeremiah 19:13; Zephaniah 1:5; and note on 2 Kings 17:16. For this same purpose, also, had the later kings of Judah, namely, Manasseh and Amon, kept altars there. Altars which Manasseh had made — See 2 Kings 21:5. 13. Mount of corruption — The southern part of the Mount of Olives, now known as the Mount of Offence. Solomon probably erected idolatrous altars on various peaks of Olivet, (see note on 1 Kings 11:7,) but they seem gradually to have been removed towards the southern slopes, or right hand of the mountain, to one looking eastward from Jerusalem. Which Solomon… builded — See on 1 Kings 11:1-8. It appears, then, that at least some of the high places erected by Solomon had remained until the time of Josiah. 14. Filled their places with the bones of men — Turned them into burial grounds, so as utterly to defile them, and prevent their ever being used again for idolatrous purposes. 15. The altar… at Beth-el — See 1 Kings 13:1-2. Having destroyed idolatry in Judah, the king proceeds northward to the chief seat of the calf-worship, where Jeroboam… made Israel to sin. Josiah seems to have assumed that after the kingdom of Samaria ceased he was the rightful ruler of the whole land of Israel. Burned the high place — Every thing that pertained to the false worship there — buildings, altars, images. The calf which had been set up at Beth-el had been carried into Assyria, (Hosea 10:6,) and the remaining inhabitants seem to have devoted the house and altars to the worship of Baal and Ashtoreth. Hence the grove, or Asherah image (1 Kings 14:15, note) mentioned here. 16. The sepulchres… in the mount — Apparently in the same mount on which Beth-el was situated. During an evening which J.L. Porter spent at this place, he says, “I explored the rock sepulchres, too, which dot the sides of the mount, thinking that one or other of them might be that of the man of God from Judah, whose bones Josiah respected.” Polluted it — The burning of human bones on an altar was regarded as utterly defiling the sacred place, and rendering it unfit for holy uses. According to the word — See 1 Kings 13:2. 17. Men of the city — Inhabitants of Beth-el, among whom the tradition of the man of God… from Judah lingered with all the impressiveness of a most thrilling tale. Perhaps among these men were a few faithful Israelites, true spiritual children of the seven thousand who, in Elijah’s time, had not bowed to Baal, (1 Kings 19:18,) and who now greatly rejoiced in this signal fulfilment of prophecy. 18. They let his bones alone — Literally, let them escape; that is, from the desecration which the bones of others in the neighbouring sepulchres suffered. Out of Samaria — Out of the country of Samaria, in contrast with the phrase from Judah, in the previous verse. 19. Houses also of the high places — Temples erected on heights, and devoted to idolatrous purposes. 20. Slew all the priests — Literally, sacrificed them; and he did it upon the altars which these very priests had used for idolatrous purposes. High places that were there — High places that were in the several cities of Samaria. 21. Keep the passover — It seemed to the king appropriate to conclude his great work of reform by a proper observance of this most important religious festival. As it is written in the book of this covenant — Rather, in this book of the covenant. It seems this feast had not been held according to the letter of the law, and Josiah’s wish was, that this one should be observed as it was written. 22. There was not holden such a passover — Not that Israel had utterly failed to observe any passover from the days of the Judges to this time, for we are expressly told in 2 Chronicles 30 that Hezekiah held a passover, though it was not strictly according to the direction of the law, and it is not supposable that a Festival so prominent in the Israelitish cultus as this had been neglected under David, and Solomon, and other pious kings. But no such a passover had been held, none so strictly conformed in all things to the very letter of the law of Moses. 24. Workers with familiar spirits… wizards — Who seem especially to have multiplied under the reign of Manasseh. 2 Kings 21:6. Images — Teraphim. See notes on Joshua 24:14, and 1 Samuel 19:13. 25. Like unto him was there no king before him — It is commonly held that Hezekiah equalled or surpassed him in trusting Jehovah, (2 Kings 18:5,) but that he excelled Hezekiah in his scrupulous adherence to all the law of Moses. But see note on 2 Kings 18:5.Josiah was the last true theocratic king of Judah, and, from the great events belonging to his reign, as well as his profoundly earnest effort to extirpate idolatry from all Israel, his name and memory are highly panegyrized in the annals of his people. “The remembrance of Josiah,” says the son of Sirach, “is like the composition of the perfume that is made by the art of the apothecary; it is sweet as honey in all mouths, and as music at a banquet of wine. He behaved himself uprightly in the conversation of the people, and took away the abominations of iniquity. He directed his heart unto the Lord, and in the time of the ungodly he established the worship of God. Except David, Hezekiah, and Josiah, all were defective.” Sir 49:1-4.Josiah’s reformation is open to criticism, for its methods of violence were such as have ever characterized religious persecutions, and it failed, as the subsequent history shows, to effect any permanent change in the nation for the better. “Large as is the space occupied by it in the historical books,” says Stanley, “by the contemporary prophets it is never mentioned at all.”It may therefore be held up as signal evidence and admonition that violent measures are useless to effect a genuine or permanent reformation. But we must not judge Josiah’s work by the standards of our Christian age. What other or milder measures could we rationally expect a Jewish king of that age to have thought of? “Judaism,” says Sumner, (in Schaff’s Lange,) “had intolerance as one of its fundamental principles. Violence in support of Jehovah’s religion was a duty of a Jewish king. In attempting to account for and understand the conduct of Josiah, it would be as senseless to expect him to see and practice toleration as to expect him to use firearms against Necho. We can never carry back modern principles into ancient times and judge men by the standards of to-day.” OF JOSIAH’S HISTORY, 2 Kings 23:26-30. 26. The Lord turned not from… his great wrath — “In spite of all this effort, the kingdom of Judah was doomed. Even the traditions which invested Josiah with a blaze of preternatural glory, maintained that in his day the sacred oil was forever lost. Too late is written on the pages even which describe this momentary revival. It did not reach the deeply-seated, widespread corruption which tainted rich and poor alike.” — Stanley. 27. The Lord said — By the prophets. Out of my sight — Not out of his knowledge and remembrance. But hitherto Judah had stood as the specially favoured of Jehovah — as in the Divine presence — and the light and smile of his countenance had shone upon them; but now this nearness must end. 29. Pharaoh-necho — According to Manetho, he was the sixth king of the twenty-sixth dynasty, and the enterprising monarch who, according to Herodotus, (iv, 42,) fitted out an expedition under charge of the Phenician sailors, which accomplished the circumnavigation of Africa twenty-one centuries before Vasco de Gama doubled the Cape of Good Hope. He appears to have been a most active and energetic king. Went up against the king of Assyria — According to Josephus, this expedition of Necho was “to fight with the Medes and Babylonians, who had overthrown the dominions of the Assyrians.” In that case the king of Assyria here would mean the Babylonian conqueror, Nabopolassar, who had so recently become ruler of Assyria, and stood in the same relation to Judah, so that the Hebrew historian considered it unnecessary to be more particular.Some think that as the exact date of the fall of Nineveh is not yet settled, it may be that the Assyrian empire was just now in its last stage of weakness, and this weakness tempted Necho to improve the opportunity to conquer Carchemish, (2 Chronicles 35:20,) and attach to his own dominion the Asiatic country west of the river Euphrates. But it is fatal to this supposition, that Necho held Carchemish only three years, when it was wrested from him by Nebuchadnezzar, who had then just attained the royal power. Jeremiah 25:1; compare with Jeremiah 46:2. But Nebuchadnezzar’s father reigned twenty years, and his reign could not have commenced long before the fall of Nineveh. Hence Necho’s conquests on the Euphrates must have occurred after the fall of Assyria. Josiah went against him — He probably supposed that if this Egyptian expedition against the king of Assyria was successful, Necho would not spare Judea on his return. Although the king of Egypt pretended to assure him that he had no hostile intentions against Judea, Josiah was too far-sighted a ruler to fail to see that if Egypt extended her dominions beyond him on the east, and so surrounded him, he would soon be required to surrender his independency, and become a mere vassal of Pharaoh. Slew him at Megiddo — In the great plain of Esdraelon at the northern base of the Carmel range of mountains, at the site of the modern village el-Lejjun. See at Joshua 12:21. It appears from the parallel passage in Chronicles that the surrounding plain was sometimes called “the valley of Megiddo.” Near by was Hadadrimmon, and the excessive lamentation of the Jews over the fall of the beloved Josiah became proverbial, and is spoken of by Zechariah (Zechariah 12:11) as “the mourning of Hadadrimmon in the valley of Megiddon.” Herodotus seems to refer to this battle between Necho and Josiah when he says (ii, 159) that this king of Egypt “made war by land upon the Syrians and defeated them in a pitched battle at Magdolus,” the latter name being probably a confused form of Megiddo. When he had seen him — When the two armies came in conflict on the field of battle, and looked each other in the face. See at 2 Kings 14:8. It does not appear that Necho slew Josiah with his own hand, but, according to Chronicles, he was shot at and wounded by the archers, and was carried in a chariot to Jerusalem; but where he died is not exactly stated. See on next verse. 30. Dead from Megiddo — So he did not die at Jerusalem, as the form of statement in Chronicles would lead one to suppose. He probably gave orders, as soon as wounded, for his whole army to retreat, and he had perhaps been carried as far as Hadadrimmon, some five miles south of Megiddo, before he expired. Hence the origin of the expression, “the mourning of Hadadrimmon in the valley of Megiddon.” Zechariah 12:11. Buried him in his own sepulchre — Which was probably “in the garden of Uzza,” where his father (2 Kings 21:26) and grandfather (2 Kings 21:18) had been buried. 2 Chronicles adds, that “all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented,” together with “all the singing men and the singing women,” so that their lamentations became “an ordinance in Israel.” People of the land — The great body of the nation by their representatives, the elders. Compare 2 Kings 11:24. REIGN OF , 2 Kings 23:31-35. 31. Twenty and three years old — So he was not the real heir to the throne, for Eliakim, (2 Kings 23:34,) who was placed on the throne a few months later, was nearly two years older. But “the people of the land,” who elected him in place of his elder brother, seem to have discerned in him certain energetic and enterprising or heroic qualities, which were, perhaps, wanting in Eliakim, who was disposed to idleness and luxury. Compare Jeremiah 22:10-19, where Jehoahaz is called Shallum. Three months — Merely the time that Pharaoh-necho was engaged in the conquest of Carchemish. 32. He did that which was evil — His short rule evinced his character for evil. It was during that short period that the high places and images were restored in many parts of the land. This shows that Josiah’s reformation had not changed the nation’s heart. 33. Put him in bands at Riblah — Some render, made him, or took him, captive at Riblah. But how came Jehoahaz at Riblah? Some think he marched thither at the head of his army to fight with the Egyptian king, and to avenge the death of his father. More probable, however, is the statement of Josephus, that when Necho returned from his eastern campaign, and arrived at the land of Hamath, “he sent for Jehoahaz to come to him, and when he was come, he put him in bands.” Perhaps Necho induced him by some false pretext to come to his camp. Riblah is mentioned at Numbers 34:11, as a border city of Israel. Some, however, doubt its identity with this Riblah in the land of Hamath. The site of this latter is beyond all question identical with the modern village of the same name, situated on the east bank of the Orontes, about thirty-five miles northeast of Baalbek. It lies in the midst of a vast plain of great beauty and fertility. Here Nebuchadnezzar was encamped when Zedekiah and his sons were brought captives into his presence; and here the sons were slain and the father’s eyes put out. 2 Kings 25:6-7. Here, too, Zedekiah’s principal officers were put to death. 2 Kings 25:21. Dr. Robinson, who visited this spot in 1852, remarks: “A more advantageous place of encampment for the hosts of Egypt and Babylon can hardly be imagined. On the banks of a mountain stream, in the midst of this vast and fertile plain, the most abundant supplies of provisions and forage were at hand. From this point the roads were open to the Egyptian monarch across the desert, either by Aleppo and the Euphrates to Nineveh, or by Palmyra to Babylon. From Riblah, too, the host of the Babylonian conqueror could sweep around the end of Lebanon and along the coast to Palestine and Egypt; or, passing on southwards through the Buka’a, could spread themselves out over the land either eastwards or westwards from the valley of the Jordan.” The land of Hamath was the territory belonging to the kingdom of this name, and seems to have included the whole valley of the Orontes. That he might not reign in Jerusalem — This is the reading of the Keri, (ξξμκְ,) which is sustained by the Septuagint, Chaldee, and Vulgate. and makes better sense than the Kethib, (αξμκְ) whilst he reigned in Jerusalem. Why Necho refused to ratify the election of Jehoahaz, and made his elder brother king in his place, does not appear, unless it be that Eliakim was the rightful heir to the throne. See on 2 Kings 23:31. It may be that Jehoahaz was a more bold and energetic prince than his elder brother, and the Egyptian king feared that he would soon lead the nation into rebellion against him. Ezekiel (Ezekiel 19:2-3) represents him as a young lion which devoured men, of whom, when the nations heard, “he was taken in their pit, and they brought him with chains unto the land of Egypt.” A hundred talents of silver — About one hundred and sixty-six thousand dollars. A talent of gold — About fifty-six thousand nine hundred dollars. “The relative amount of the silver and the gold is remarkable; but as the same figures are given in 2 Chronicles 36:3, and in 3 Esra (1 Esdras) 1Es 1:36, we are not justified in changing them. It may be that Necho wanted silver, which was rarer in the Orient, or that he did not wish to alienate the country too much from himself by pitiless severity.” — Bahr. 34. Made Eliakim… king — Some suppose that Eliakim had appealed to Necho to interfere, and had urged that he himself, being the elder son of the deceased Josiah, was the only proper heir to the kingdom. It is possible, also, that Necho took offence at the popular election of Jehoahaz immediately after his father’s fall, and without consulting him as his sovereign. Turned his name to Jehoiakim — This changing the name of a captive or vassal king was to show the conqueror’s absolute authority over him. “The alteration of the name was a sign of dependence. In ancient times princes were accustomed to give new names to the persons whom they took into their service, and masters to give new names to their slaves.Genesis 41:45; Ezra 5:14; Daniel 1:7. But while these names were generally borrowed from heathen deities, Eliakim, and at a later period Mattaniah, (2 Kings 24:17,) received genuine Israelitish names, Jehoiakim, ‘Jehovah will set up,’ and Zedekiah, ‘Righteousness of Jehovah;’ — from which we may infer that Necho and Nebuchadnezzar did not treat their vassal kings, installed by them, exactly as their slaves, but allowed them to choose the new names for themselves, and simply confirmed them as a sign of their supremacy.” — Keil. 35. Jehoiakim gave the silver — The payment of this tribute is mentioned before the writer takes up directly the history of Jehoiakim’s reign, probably because the commandment of Pharaoh required him to pay the tribute as the condition of his being elevated to the throne. REIGN OF , 2 Kings 23:36 to 2 Kings 24:7. 36. Twenty and five years old — About two years older than Jehoahaz. Compare 2 Kings 23:31. All accounts of the reign of this prince agree in representing him as excessively given over to wickedness and cruelty. Especially do the prophecies of Jeremiah (compare Jeremiah 22-26) depict the fearful corruptions of his times. His mother’s name was Zebudah — So he was a half brother to Jehoahaz. The locality of Rumah is unknown. 1. Nebuchadnezzar king of Babylon — For more than half a century after Merodach-baladan, who was contemporary with Hezekiah, and whom Sennacherib defeated and deposed, (see note on 2 Kings 20:12,) Babylonia continued to be an Assyrian fief. But some time during the reign of Josiah, Nabopolassar, the viceroy, revolted from Assyria, and formed an alliance with Cyaxares, the great Median monarch, whom he also assisted in the capture and destruction of Nineveh. By mutual agreement between the two confederates the whole valley of the Euphrates, together with Syria and Palestine, fell to Nabopolassar. He was succeeded by his son Nebuchadnezzar, (written also Nebuchadrezzar,) whom Rawlinson represents as “the great monarch of the Babylonian empire, which, lasting only eighty-eight years, was for nearly half that time under his sway. Its military glory is due chiefly to him; while the constructive energy, which constitutes its especial characteristic, belongs to it still more markedly through his character and genius. It is scarcely too much to say that, but for Nebuchadnezzar, the Babylonians would have had no place in history. At any rate, their actual place is owing almost entirely to this prince, who to the military talents of an able general added a grandeur of artistic conception, and a skill in construction, which place him on a par with the greatest builders of antiquity.”There is a difficulty in the date of Nebuchadnezzar’s first invasion of Palestine. According to Daniel 1:1, it occurred in the third year of Jehoiakim; but, according to Jeremiah 25:1, the first year of Nebuchadnezzar synchronized with the fourth of Jehoiakim, and according to Jeremiah 46:2, the defeat of Pharaoh-necho at Carchemish occurred in the same year. We learn, also, from a fragment of Berosus, (in Josephus 2 Kings 10:11; 2 Kings 10:1,) that Nabopolassar, being himself too infirm to go to war, put his son Nebuchadnezzar in command of his army, and that the latter reduced the western provinces, which had been for some years subject to Egypt, and made them subject to Babylon before the death of his father. All this is, perhaps, best explained as follows: The Jewish writers, who knew nothing personally of Nabopolassar, would naturally consider and call Nebuchadnezzar king of Babylon, and date his reign from the time he took command of the Babylonian army. Nebuchadnezzar probably started on his western campaign in the latter part of the third year of Jehoiakim, (Daniel 1:1,) and so his first year would synchronize with the greater part of the fourth of Jehoiakim. Jeremiah 25:1. It is possible, as some suppose, that he besieged Jerusalem, and received Jehoiakim’s submission, before the battle of Carchemish, (Jeremiah 46:2;) but this is hardly probable, since the Egyptian garrison at Carchemish would naturally have stood in his way, and would have first engaged his attention. Therefore it would seem that the date mentioned in Daniel 1:1 is either an error, or else to be understood as the time that Nebuchadnezzar began his expedition against Jerusalem. Jehoiakim became his servant — According to 2 Chronicles 36:6, Nebuchadnezzar “bound him in fetters to carry him to Babylon.” But it is not said that he carried him to Babylon. Probably that was his intention when he bound him; but upon his submission and pledges of fidelity to his conqueror, the latter contented himself with taking off the vessels of the temple, and a number of captives, among whom were Daniel and his three distinguished companions, (Daniel 1:1-7,) while Jehoiakim was left on the throne at Jerusalem as a vassal king. At the end of three years he revolted, but the king of Babylon was at that time too busy in the eastern part of his empire to attend in person to this rebellion, and did not proceed against Jerusalem until after the death of Jehoiakim. 2. The Lord sent — In this verse and the next, the writer emphasizes the thought that the afflictions of Judah were a direct judgment of Jehovah for the sins of the nation, especially those of Manasseh. Bands — Predatory troops; not an organized army. Chaldees — Natives of Babylonia, or Chaldea, whom, perhaps, Nebuchadnezzar had left to garrison certain frontier towns. They may have warred against Judah by command of Nebuchadnezzar, who, at the time, was unable to attend to the rebellious nation. Syrians… Moabites… children of Ammon — Neighbouring tribes on the north and west of Judah, who were all, doubtless, subject to Nebuchadnezzar, and, as Thenius suggests, were pleased with an opportunity of gratifying their ancient hatred against the Jewish people. To destroy it — They aimed to ruin Judah but it seems they were not able to take the city. By… the prophets — Chief among whom were Isaiah, Micah, Habakkuk, Huldah, and Jeremiah. Compare the marginal references. 3. For the sins of Manasseh — The judgment came not merely for the actual sins of that one idolatrous king, but, as the whole course of the history shows, because the nation persisted in a class of sins of which those of Manasseh were most conspicuous representatives. 6. Jehoiakim slept with his fathers — This expression does not necessarily imply that he had a peaceful death; and there is here no mention of his burial, as of other kings. Compare 2 Kings 23:30; 2 Kings 22:18; 2 Chronicles 32:33. Jeremiah prophesied of this king, “He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.” And again: “He shall have none to sit upon the throne of David, and his dead body shall be cast out in the day to the heat, and in the night to the frost.” Jeremiah 22:19; Jeremiah 36:30. The historian does not record the literal fulfilment of these prophecies, but he says nothing inconsistent with such a fulfilment. As the statement that Judas “went and hanged himself” (Matthew 27:5) is consistent also with the fact that “falling headlong, he burst asunder in the midst, and all his bowels gushed out,” (Acts 1:18, note,) so also is Jehoiakim’s sleeping with his fathers consistent with the dishonouring of his body after death. Some think he was first buried, but that after the capture of Jerusalem his bones were disinterred and exposed to insult before the gate of the city; others, that he was slain in battle with the marauding bands mentioned in 2 Kings 24:2, or was seduced beyond the walls of the city, and there treacherously slain and denied the rites of burial. These are all conjectures, but either of them serves to show that there is no contradiction between the different passages which refer to Jehoiakim’s death. 7. The king of Egypt came not again — But a subsequent king named Hophra sent an army to raise the siege of Jerusalem. Jeremiah 37:5-11. “This remark is here inserted to show under what circumstances Jehoiakim succeeded his father, (2 Kings 24:6,) and how it came that he reigned for so short a time. 2 Kings 24:8. Necho had finally retired from Asia after such losses that he could not venture again to meet his victorious enemy, and, therefore, Judah could expect no more support from him. Much less could it attempt alone to resist the conqueror from whom it had revolted.” — Bahr. King of Babylon had taken — Compare Jeremiah 46:2. River of Egypt — The Wady el-Arish which formed the south-western boundary of the land of Promise. See on 1 Kings 8:65, and Joshua 13:3. ’S REIGN, AND THE FIRST GREAT OF EXILES TO BABYLON, 2 Kings 24:8-17. 8. Three months — The same length of time that his uncle Jehoahaz had reigned. 2 Kings 23:21. Such an insignificant rule, and so associated as it was with Judah’s direst woe, made the prophet Jeremiah ignore it as any thing worthy to be called a sitting on the throne of David. Jeremiah 36:30. Jehoiachin was noted more for his being thirty-seven years in a Babylonian prison. 2 Kings 25:27. But though his reign at Jerusalem was so short and unfortunate, he was looked upon by the exiles as the last lawful successor to the throne of David; and notwithstanding the appointment of Zedekiah, Jehoiachin remained the representative king of Judah, and in the preservation of his life through thirty-seven years of imprisonment, and his elevation to kingly honours in the court of Babylon, (2 Kings 25:27,) the theocratic historian discerned the purpose of Jehovah to perpetuate the throne of David. 10. Servants of Nebuchadnezzar — His generals, with forces sufficient to besiege the city. As the bands mentioned in 2 Kings 24:2 had failed to take Jerusalem, he now sends more imposing forces. 11. Nebuchadnezzar… came — After his generals had laid siege to the city, the king himself came to superintend the war in person. 12. Jehoiachin… went out — To make a voluntary and complete surrender, probably hoping that such ready submission would secure for himself the favour of the Babylonian monarch, and the privilege granted by the same monarch to his father seven years before, (2 Kings 24:1,) of continuing at Jerusalem as a vassal king. His mother… servants… princes…officers — It was a complete and unconditional surrender, involving all the chief persons of the kingdom of Judah in the fate of the king. The word rendered officers is ñøéñé, eunuchs, showing that the kings of Jerusalem had at this time introduced this class of servants and officials into the Jewish court. They doubtless borrowed the custom from the eastern monarchs. Took him — As a captive. Eighth year of his reign — That is, of Nebuchadnezzar’s reign. The first year of Nebuchadnezzar was the fourth of Jehoiakim, (Jeremiah 25:1,) and in that year he smote Carchemish (Jeremiah 46:2) and received Jehoiakim’s submission. 2 Kings 24:1, note. Jehoiakim reigned seven years after that event, (chap. xxiii, 36,) so that the surrender of Jehoiachin, who had ruled three months, must have fallen in the eighth year of Nebuchadnezzar. 13. Carried out thence — From Jerusalem, which he had triumphantly entered after Jehoiachin’s surrender. Cut in pieces — é÷öö, he cut off, or cut loose. The same word is used of Ahaz’s removal of the borders of the bases, (2 Kings 16:17,) and Hezekiah’s taking off the plating of the temple doors. 2 Kings 18:16. Vessels of gold — All that remained after the previous deportation, for in the time of Jehoiakim Nebuchadnezzar had taken a portion of the sacred vessels and deposited them in his temple at Babylon. 2 Chronicles 36:7; Daniel 1:2. These were probably the smaller vessels, such as bowls and basins, and were used by Belshazzar in his impious feast, (Daniel 5:3,) and restored by Cyrus when the Jews returned from exile; (Ezra 1:7-11;) but the vessels taken on this occasion seem to have been the heavier and more costly ones, since the word rendered cut in pieces implies that they were violently removed. The less costly and valuable vessels, together with the brazen ornaments of the temple, were not at this time disturbed, (Jeremiah 27:19.) but were seized and carried off eleven years afterwards, when the temple was destroyed. 2 Kings 25:13-17. As the Lord had said — By Jeremiah. Jeremiah 20:5. 14. Ten thousand captives — According to Jeremiah 52:28, they numbered three thousand and twenty-three. See note on 2 Kings 25:21. Numerically this must have been only a small part of the entire Jewish population, which in David’s time numbered five hundred thousand warriors, so that the poorest sort of the people, from whom rebellion and trouble were not expected, were more than the captives; but these latter were the might and flower of the nation, and might, therefore, well be called all Jerusalem. The mass of those left were people of the land, country people, dwelling outside of Jerusalem; and no doubt by reason of the numerous wars this part of the population had become greatly diminished since the time of David. The craftsmen and smiths would be especially serviceable to Nebuchadnezzar on the great works which he contemplated at his capital. 15. Carried away Jehoiachin to Babylon — Where he remained in prison for thirty-seven years, and then was liberated and honoured by Evil-merodach. 2 Kings 25:27-30. 17. His father’s brother — He was half-brother to Jehoiakim, but own brother to Jehoahaz. Compare 2 Kings 24:18 with 2 Kings 23:31; 2 Kings 23:36. Changed his name — See note on 2 Kings 23:34. ’S REIGN, 2 Kings 24:18 to 2 Kings 25:7.In the fifty-second chapter of Jeremiah we have a duplicate history so nearly identical with the close of this book of Kings from this verse, as to show that both narratives proceeded from one original source. Compare also Jeremiah 39:1-10. Of the authorship precisely the same thing is to be said as of the history of Hezekiah which is given in 2 Kings 18:13 to 2 Kings 20:21, and Isaiah 36-39. See note introductory to 2 Kings 18:13. 20. Zedekiah rebelled — In what year is not said, but probably in the eighth year of his reign. Chronicles says, that the king of Babylon “had made him swear by God” — that is, had bound him by the most solemn oath — (compare Ezekiel 17:13,) to keep the peace by fidelity to the conqueror who had set him on the throne; and in Jeremiah 29:3; Jeremiah 51:59, mention is made of two embassies of Zedekiah to Babylon, with one of which Zedekiah went in person. In Jeremiah 27:3, we find messengers from the kings of Edom, Moab, Ammon, Tyre, and Zidon, consulting with Zedekiah, perhaps concerting a plan to throw off the Babylonian yoke; and in Ezekiel 17:15, Zedekiah is represented as “sending his ambassadors into Egypt, that they might give him horses and much people.” Thus he seems to have laid broad plans for his rebellion, and in all this he was encouraged by the false prophets of his time. Jeremiah 28. 1. Ninth year… tenth month… tenth day — Compare also the specification of exact dates in 2 Kings 25:3; 2 Kings 25:8. “These dates,” says Bahr, “could be given thus accurately to the month and the day, because the Jews were accustomed during the exile to fast on the anniversary of these days of disaster.” See Zechariah 7:3; Zechariah 7:5; Zechariah 8:19. On this same day Ezekiel received and uttered his oracle of woe against Jerusalem. Ezekiel 24:1. He, and all his host — Nebuchadnezzar was, doubtless, present more or less during the two years of siege at Jerusalem, to counsel and direct the besieging army, but he seems to have had his own headquarters most of the time at Riblah. 2 Kings 25:6; 2 Kings 25:20. During this same campaign he also fought “against all the cities of Judah that were left, against Lachish and Azekah; for these defenced cities remained of the cities of Judah.” Jeremiah 34:7. Built forts against it round about — The word rendered forts (ãé÷) Michaelis explains as a wall or line of circumvallation. This is favoured by the Septuagint and the expression round about. But according to Gesenius the word means a watchtower, and is here to be taken collectively in the sense of towers erected by the besiegers to overlook and harass the city. 2. Unto the eleventh year — Strong must that city have been which could, after all its previous misfortunes, endure so long a siege as this. It appears from Jeremiah 37:5-11, that during this siege the army of Pharaoh-hophra (Jeremiah 44:30) interfered, and for a time obliged the Babylonian forces to retire from Jerusalem. 3. The fourth month — The word fourth has here been properly supplied by our translators from the parallel in Jeremiah 52:6. It must have anciently fallen out of this text by the oversight of a copyist. Famine prevailed — And its horrors are evidenced in Ezekiel 5:10, and especially Lamentations 2:11-12; Lamentations 2:19; Lamentations 4:3-10. Not only in the city was there suffering from hunger, but the people of the land — that is, of the surrounding country, which was overrun by the Chaldean army — were destitute of bread. 4. The city was broken up — Or, broken in. The breach was probably made in the northern wall, for, according to Jeremiah 39:3, “all the princes of the king of Babylon came in and sat in the middle gate” — that is, the gate which led from the upper to the lower city. The sight of them in that position took from the king and his chief men all hope of defending the city, and they hastened to effect their escape, having no reason to expect mercy at the hands of their conquerors. Fled by night — Hoping to escape unseen; but too many Chaldean eyes were watching. The gate between two walls, which is by the king’s garden — According to Nehemiah 3:15, the king’s garden was by the pool of Siloam, that is, at the mouth of the Tyropoean valley, and the gate between two walls is without doubt the same as “the gate of the fountain.” The two walls are perhaps the same as those mentioned in Isaiah 22:11, and were probably extensions of the city walls in this vicinity to guard the pools or cisterns in a time of danger. As the breach was made in the northern wall of the city, the fugitives would naturally make their escape from the southern or south-eastern gate. The Chaldees… round about — This parenthetical remark is thrown in to show how impossible it was for the fugitives to escape unseen. Toward the plain — The plain of Jericho. 5. All his army were scattered — When they discovered that they were pursued, the servants and followers of Zedekiah probably forsook him, and fled in various directions, leaving him quite alone. Josephus says, the king was accompanied in his flight by his wives and children, and these probably clung to him to the last. 6. To Riblah — See note on 2 Kings 23:33. “Nebuchadnezzar had commenced the siege of Jerusalem in person, (2 Kings 25:1,) but afterwards, (possibly not till after the Egyptians who came to relieve the besieged city had been repulsed,) he transferred the continuance of the siege, which was a prolonged one, to his generals, and retired to Riblah, to conduct the operations of the whole campaign from thence.” — Keil. Gave judgment upon him — Josephus says: “When he was come, Nebuchadnezzar began to call him a wicked wretch, and a covenant breaker, and one that had forgotten his former words, when he promised to keep the country for him.He also reproached him for his ingratitude, that when he had received the kingdom from him, who had taken it from Jehoiachin and given it to him, he had made use of his power against his benefactor.” It was surely no difficult matter for all who had a voice in this judgment to find the captive king guilty, and worthy of severest punishment. 7. Slew the sons… before his eyes — This was not only to intensify Zedekiah’s woes by making his sons’ execution the last sight of his eyes, but also to end his dynasty. Put out the eyes of Zedekiah — This barbarous and cruel punishment was practised by various ancient nations. Thus the Philistines punished Samson when he fell into their power, (Judges 16:21,) and thus the Persians tortured great offenders. It was done by thrusting hot irons or a sharp lance into the eyes. On the monuments of Nineveh is the picture of a king piercing with a lance the eyes of some royal captive. Fetters of brass — Literally, double brass. See note on Judges 16:21. Carried him to Babylon — But being sightless, he did not see Babylon and the land of the Chaldeans, so that Ezekiel’s prophecy concerning him came literally to pass, (Ezekiel 12:13,) as well as that of Jeremiah, (Jeremiah 32:4,) that he should “surely be delivered into the hand of the king of Babylon, and speak with him mouth to mouth, and his eyes should behold his eyes.” This latter was fulfilled at Riblah. He died in the land of his captivity, (Ezekiel 12:13,) probably in prison, and not long after his capture and imprisonment. Josephus says he was honoured with a magnificent burial. OF THE TEMPLE AND OF THE KINGDOM OF JUDAH, 2 Kings 25:8-21. 8. On the seventh day — In Jeremiah, (Jeremiah 52:12,) which seems to be the preferable text, the reading is, the tenth day. Some, however, suppose that he came to the city, or commenced the burning of it, on the seventh day, and ended it on the tenth. Josephus states that the later Herodian temple was destroyed by Titus on the same day of the same month. — Wars of the Jews, 2 Kings 6:4; 2 Kings 6:8. Nebuzaradan — According to Rawlinson, the name means “Nebo has given offspring.” Captain of the guard — The word rendered guard, means slayers or executioners, (ùׂ ?áçéí,) and the captain or chief of these is usually understood to be the royal officer who had especially in charge the execution of the death sentence. The margin here reads, chief marshal, and in Jeremiah 52:12, chief of the executioners, or slaughter men, who stood before the king of Babylon. He seems to have been the king’s principal military officer. 9. All the houses of Jerusalem — All the principal houses, or, as the next sentence explains, the houses of all the chief citizens. 2 Chronicles 36:19 has, all the palaces. Thus all the architectural glory of the ancient Jerusalem — temple, palaces, and noble edifices — was reduced to a mass of ruins. 10. Brake down the walls — And in that ruined state they remained till the time of Nehemiah. Nehemiah 1:3; Nehemiah 2:17. 11. Rest of the people… in the city — Such warriors and leading citizens as had not attempted to escape. Fugitives… to the king of Babylon — Deserters who had gone over to the Chaldeans. Remnant of the multitude — The mass of the less important population in and around Jerusalem. 12. Vinedressers and husbandmen — From these poor no trouble was apprehended, and it was deemed wise to leave those who would cultivate the land, in order that the country might not become utterly a desert. 13. Pillars… bases… sea — See on 1 Kings 7:15; 1 Kings 7:23; 1 Kings 7:27. 14, 15. Pots… shovels… snuffers — On these various vessels see at 1 Kings 7:40; 1 Kings 7:45; 1 Kings 7:50, and Exodus 27:3. Compare Jeremiah, where the list is fuller. All these treasures and ornaments remained after the several previous spoliations of the temple. See Jeremiah 27:19. 16. The brass… was without weight — That is, there was such a vast amount of brass on the pillars, sea, and bases, that it was impossible to weigh it. 17. The height of the one pillar — To justify or explain the last remark, the writer here mentions the size and great ornamentation of the pillars. 18. Seraiah — The father of Ezra. Ezra 7:1. The second priest — The most distinguished of the priests of the second or common order. 2 Kings 23:4. The three keepers of the door were “probably the three superintendents of the Levites, whose duty it was to keep guard over the temple, and who were, therefore, among the principal officers of the sanctuary.” — Keil. Bahr thinks that “one was stationed at each of the main entrances to the temple;” but the temple had but one main entrance. 19. An officer — Hebrew, a eunuch, but evidently not one in the strict sense, (see note on 2 Kings 20:18,) for this officer was a military commander. Five men — According to Jeremiah 52:25, seven. Compare note on 2 Kings 25:8. These were in the king’s presence, that is, were among his most intimate counsellors, (comp. Esther 1:13,) but they had not fled with their royal master, but seem to have concealed themselves in the city where they were found. Principal scribe of the host — Rather, scribe of the prince of the host, that is, his clerk, or aid-de-camp. The prince himself, whose office was to muster the army or levy for military service, had probably, as Thenius suggests, fled along with the king. Threescore… of the land — Probably leading men from the land of Judah, who had distinguished themselves during the siege. 21. Slew them at Riblah — See on 2 Kings 25:6. All these officers and principal citizens were regarded as implicated with Zedekiah in his rebellion, and guilty of treason, and were, therefore, punished with death.According to Jeremiah there were three different deportations of Jewish exiles: in Nebuchadnezzar’s seventh year, 3,023; in his eighteenth year, 832; and in his twenty-third year, 745; making in all 4,600. These numbers vary very much from the statements of this book of Kings. According to chap. 2 Kings 24:13, one deportation alone contained 10,000 captives, and occurred in Nebuchadnezzar’s eighth year. 2 Kings 25:12. The difference in the date is but slight, and may be explained by assuming that the different writers began to reckon from different periods of a year; but the numbers in the one or the other passage are undoubtedly corrupt. Most critics incline to think that the numbers in Jeremiah are the more correct. No mention is made in Kings of the third deportation, which occurred, according to Jeremiah, in the twenty-third year of Nebuchadnezzar, and no mention is made in either book of a small deportation, among whom was Daniel and his three friends, which occurred at the time of Nebuchadnezzar’s first invasion of Palestine, and with which the Babylonish captivity of Judah seems really to have begun. But no doubt many that were left in the land proved to be persistently rebellious, and provoked the king of Babylon to order their extirpation. AND OF , 2 Kings 25:22-26.The events of this section are narrated with ample details in Jeremiah 40-44, and to those chapters the student must go for a fuller history of those who survived the fall of Jerusalem. 23. The captains of the armies — The men of war who fled by night with Zedekiah from Jerusalem, (2 Kings 25:4,) but soon after deserted him, and had become scattered “in the fields.” Jeremiah 40:7. To Mizpah — In the land of Benjamin. See on Joshua 18:25, and 1 Samuel 7:5. The city had been strongly fortified by Asa, (1 Kings 15:22,) and Gedaliah occupied it instead of Jerusalem, because the latter city was in too ruinous a condition to be any proper residence for a governor. 24. Sware to them — Assured them upon oath that they had no reason to fear further trouble. They seem to have come to him to understand the situation of things, being yet in fear for their own lives. Fear not to be the servants — Rather, be not afraid of the servants of the Chaldees. Ishmael was of the royal seed, and had reason to fear a fate similar to that of other members of the royal house who had fallen into the hands of the Chaldees. Gedaliah, as governor, assures him and the rest that no harm will befall them if they continue peaceably in the land. These servants of the Chaldees are to be understood as Babylonian officials stationed in various parts of the land to co-operate with Gedaliah in preserving order. 25. In the seventh month — Only two months after the destruction of Jerusalem. 2 Kings 25:8. Ishmael… came — According to Jeremiah 40:14, he was instigated to this deed by Baalis, the king of the Ammonites, and Johanan had warned Gedaliah of the plot, but the latter would not credit it. Of the seed royal — This explains the deeper cause of his action. He was jealous of Gedailah, and unwilling, as a member of the royal house, to be subject to him. And the Jews and the Chaldees… at Mizpah — He aimed to annihilate this new-made government, and according to Jeremiah was proceeding with many captives to the Ammonites when he was overtaken and put to flight by Johanan, who had gathered some forces and pursued him. 26. Both small and great — All classes and all ages. Captains of the armies — Commanders of the military forces that had been subject to Gedaliah. At the head of them was Johanan, who had just taken command, and had led them successfully against Ishmael. Came to Egypt — Against the word of the Lord and the warnings of the prophet Jeremiah. Chap. 42. They thought it best for them now to seek the protection of that power that had interposed to help them during the late siege of Jerusalem, and had obliged the Chaldees for a time to retire from the city. Jeremiah 37:5-11. They were afraid of the Chaldees — So fearful an impression had the horrors of the late siege and the Chaldean power made upon them, that they could not feel safe anywhere in the dominions of Nebuchadnezzar. They had been made to feel the tremendous power of that “bitter and hasty nation… terrible and dreadful,” of whom Habakkuk had prophesied. Habakkuk 1:5-11. RELEASE OF FROM PRISON, 2 Kings 25:27-30. 27. Seven and thirtieth year — So identified was the captivity of Jehoiachin with that of the great mass of the Jewish exiles that its beginning formed a chronological epoch in their history. Compare Ezra 1:2. It was in Nebuchadnezzar’s eighth year that Jehoiachin was made captive, (2 Kings 24:12,) and these thirty-seven years added would bring it to his forty-fifth year; but he had recently died, and a new king was on the throne, so that Nebuchadnezzar’s reign, according to these Scriptures, must have been forty-four years long. According to Ptolemy’s Canon and Josephus, it was forty-three years; but this slight difference is explained by the fact that the Scripture writer reckons his reign from the time he took command of the army of Babylon, a year, or, perhaps, a little more, before his father’s death. See note on 2 Kings 24:1. Seven and twentieth day — According to Jeremiah, five and twentieth.Evil-merodach was son and successor of Nebuchadnezzar. According to Berosus, “he governed public affairs after an illegal and impure manner, and had a plot laid against him by Neriglissar, his sister’s husband, and was slain by him when he had reigned but two years.” — , Cont. Apion, 1:20. And this is about all that is known of him. The rabbies have a tradition that he contracted a friendship for Jehoiachin in prison, whither he himself had been cast by his father for a public offence. In the year that he began to reign — He “seems to have wished to signalize the beginning of his reign by an act of kindness to the Jews.” Rawlinson suggests “that the marvellous events of his father’s life, which are recorded in the book of Daniel, had made a deep impression upon him, and that he was thence inclined to favour the persons, and perhaps the religion, of the Jews.” Lift up the head… out of prison — An expression that evidently originated in the fact that a prisoner would naturally have his head bowed down under the weight of his sorrow and despondency, and liberation would cause him to lift up his head with gladness and comfort. 28. Spake kindly to him — Or, spake with him good things; words of comfort and pledges of honourable treatment. Set his throne above the throne of the kings — Assigned him a more honourable seat in his court, and regarded him with higher esteem, than he did other vassal kings and royal captives who added dignity and splendour to his court. Doubtless there were many such captive kings with him in Babylon. 29. Changed his prison garments — By putting them off, and clothing him with apparel worthy of a captive king. Eat bread continually before him — He was treated with all the familiarity and honour of a royal courtier. Compare 2 Samuel 11:7. All the days of his life — How long he lived to enjoy these honours is not said, but he probably died before his benefactor. 30. A continual allowance — A daily apportionment for the support of the servants and attendants who ministered to the captive king. All this kind and honourable treatment of the long-imprisoned king of Judah was to the Jewish exiles a consolatory sign that Jehovah would dispose the heart of some king to release them from their exile, and restore them to their fatherland again. And thus this history appropriately closes with a ray of light breaking in upon the future of Judah, and assuring these exiles that Jehovah is “the tower of salvation for his king, and showeth mercy to his anointed, unto David, and to his seed for evermore.” 2 Samuel 22:51.