Commentary on the Old Testament Volume 2-4

CHAP. IX.

THen Elishah sent one of the sons of the Prophets to anoint Jehu king of Israel at Ramoth Gilead, which showeth it to be true, that was noted out of Josephus before, viz. that Jehu was left as General or chief captain over Iorams forces at Ramoth Gilead against the Syrians. And this Jehu is further said to be the son of Jehoshaphat the son of Nimshi, and because the Prophet is bidden to go into Ramoth Gilead, v. 2. and bring Jehu not into a tent, but into an inner chamber, Martyr conjectureth, that Ramoth Gilead was taken by the Israelites, and that Joram left his army there, thinking, when he should be whole of his wounds, to return and pursue the Syrians further, which is not improbable. Yea, Josephus plainly affirmeth it, and the words v. 15. do further confirm the same. The Prophet sent to anoint Jehu is thought by some to be Jonah, whom Elijah raised from the dead, viz. the widows son of Sareptah, who afterwards prophesied against Nineveh: but the holy Scripture saith only in general, one of the sons of the Propsiets, therefore to pass over men's conjectures, not determining who he was by name, we read that he is bidden to gird up his loins, that he might make the more haste, because now there was such an opportunity for Jehu to execute God's judgments, as he should hardly have another time, Iorams forces being abroad and he disabled by his wounds, and Ahaziah, who was now one of Ahab's family by marriage, and as wicked as he, in the same city together with Joram, and that the city Jezreel appointed for the place, where this execution should be done. And he is bidden take a cruse of oil for the anointing of Jehu, which was a thing given in charge before to Elijah, but he only took order with Elishah, that it should be done, whereby we may gather, that the Lord enjoined him not to do it in person, but to provide to have it done. And whereas Elishah did it not himself neither, but sent another to do it, some think, that because he was old and could not travel with such speed, he sent a younger man; others, that he sent one unknown, that the thing might be the more secretly done, which could not have been by so famous a Prophet as Elishah. And I think, that not one, but both of these considerations might move him thus to do, or haply the spirit of God directed him to send and not to go. For his taking of a cruse of oil with him, it was done, that the intended business might be kept the more secret; wherefore it is generally held, that he took common oil, and none of the holy oil kept in the Sanctuary, for this neither the haste would permit him to fetch, nor could he do it without diminishing the matter: and a cruse not an horn, as to anoint David and Solomon, was taken to intimate, that the kingdom should not always continue in his family, as in David's; and the like vessel was used for Saul before for the same mystical end. But seeing no King of Israel, but David's posterity only was anointed King, since Saul, why was Jehu anointed? Answ. Because he had an harder task by God imposed upon him, then any of his predecessors, who were appointed by God to reign over Israel, viz. to execute his judgments upon Ahab's posterity, as is expressed, verse. 7, 8. that he might be the more encouraged unto it and not fear anything, when he had received authority, as it were, from God by this means so to do, and a sign of assurance, that he should be enabled from above. And Elishah telleth him, that he should find Jehu in the midst of his brethren, that is, sitting amongst other Captains in counsel, and biddeth him call him forth and carry him into an inner chamber, and there anoint him King and then flee away, all which he did accordingly; and this was so done, that none might know of it, till afterwards, lest if it had been rumoured abroad, some means should have been used to make the execution the more difficult. And because it was dangerous for any man to do this, whilst Joram lived, he immediately opened the door and fled, not tarrying to hear, what Jehu would say.

Thus the Prophets of God sometimes put their lives in hazard in doing their office to which they were appointed, and some suffered death therefore: but no [Note.] servant of God must pass for that, but courageously do the duty commanded him, yet when there is danger, and it may be, we learn by this example to be secret and wary in the performance of it. And here we see what authority the Prophets of God had even in disposing of kingdoms, for which the Lord sometime said to such, I have set thee over kingdoms and nations to plant and root up. For this Prophet as God's instrument, now pulld down Joram and set up Jehu, and Ahijah before, Jeroboam; and Samuel, David; yet none pretending himself to be the man of God, and his vicar may now of the motion of his own mind presume to do the like, as the Pope hath done, because every soul is subject to the higher powers, and the greatest Prophet, that ever was, never did this, but by the express command of God: when this Prophet came where Jehu was, he found him sitting amongst the Captains and contrary to the manner of inferior persons, when they are to speak to Princes, he awaited not his rising, but called him forth, being haply in serious consultation about the war, and Jehu came forth unto him, knowing him doubtless to be a Prophet, and supposing him to be sent by Elishah, whom even the greatest reverenced for his great power. He told him that he had a message to do unto him, which he could not, but presently conceive to be from the Lord, and therefore leaving the business in hand, of what great weight soever, he came forth to hear it, which shown some piety towards God to have been in him, although it was soon overthrown, by his vain glory.

When the Prophet had anointed him in secret as he was appointed, he told him, that he should smite the house of Ahab his Master, because it was the will of God, who made him King, that he should thus do: for that he had shed the blood of his Prophets and other servants by his wife Jezebel, upon whom it should now be revenged, and he added more according to that, 1 King. 21. 21, 22, 23. where the words are already expounded. These words indeed are not mentioned in this chap. before, when Elishah gave him his charge, but it is to be thought that they were spoken being only for brevities sake there passed over in silence. And when he had said thus, he opened the door and fled, for he had before shut in, when he brought Jehu into the chamber, that none might see, what he did, and now he flieth, lest any near unto Ahab's family or of his friends should know of it, and finding him slay him.

Then Jehu went in to the servants of his Lord, and they said, Is is peace? Wherefore came this mad fellow to thee? &c.] They called him mad fellow, because the Prophets sometimes, when they were moved by the Spirit of God, did as if they were besides themselves: in imitation whereof it was common with those that spake by an evil spirit at the time of their prophesies uttering, to be cast into a fury. so Kimhi. But Martyr denieth this, and saith, that was proper to such as spake by an evil spirit; but they which spake by the Spirit of God understood well, what they said. Only idolaters, such as these were, who loved them not, counted and called them fools and mad men, because they declaimed against their wickedness, and contemned the profits, pleasures and honors of this world, which they so much esteemed. So the kinsmen of our Lord sometime thought him to be besides himself, and Festus said to Paul, that much learning had made him mad.

Thus also Pelican and Hugo Card. and Lyra, and because they oft times spake things that seemed strange to other men. Comestor, they called him so, because they counted the sons of the prophets mad men, or because he ran away like a mad man, so soon as he had spoken. I think with Kimhi, that because the prophets when they spake by the spirit were sometimes in show like men distracted through the spirit coming upon them, the profane called them mad fellows, when as indeed they were not distracted, but well understood what they prophesied, as appeareth by their writing out of their prophesies sometimes, and because it is said, 1 Cor. 14. the spirit of the prophets, is subject to the prophets. But that there was a show of distraction appeareth by that which was said of Saul, 1 Sam. 19. 22, 23. He cast off his clothes when the spirit came upon him, and did after the manner of the prophets being naked all that day, and night v. 24. so that the prophets sometimes were as in an ecstacy, when they prophesied, and so behaved themselves.

Jehu answered, ye know the man and his speech.] Some take this as spoken interrogatively, Do ye know the man and the truth of his speech, and whether he may be believed? so Pelican taking it, as spoken doubtingly by Jehu, and likewise Hugo Card. but Martyr, and Lyra, and Junius, without an interrogation expound it, ye know by his habit that he is a prophet, and therefore what he said, to be by way of prophesying, or doing me a message from the Lord. Then they answering, it is false, and urging him to tell them what he said, he told them all, and they immediately, their hearts being moved by the highest, hastened and set him up for king. For it must needs be acknowledged the wonderful work of God, when as they but even now prejudged what he had said, as false, and yet presently believed it, and did accordingly. Josephus and some that follow him, expound it thus; I see ye know the man and what talk he had with me, for he spake madly unto me indeed, then they urging him to tell more particularly what he said, as if they would make no other account of it, then as of words coming from a distempered brain, he declared the whole matter unto them, and God immediately wrought herewith so, that they hasted to confirm it. And this seemeth to come nearest to the true meaning, but the reader may without error follow this, or that of Lyra. Whereas they replied, it is false, when Jehu said, ye know the man, &c. some understand it as meant, that they knew him not, nor his talk, and therefore desired to have it related unto them; but I rest in the former, as more agreeable to their calling him mad fellow, and making most for the glory of God in changing their minds so suddenly.

Then they hastened and put every man his garment under his feet, and sounded the trumpet, and said, Jehu is king.] The vulgar Latin, they packed everyone his garment under his feet in the likeness of a Tribunal, and Josephus saith, that they made of them a throne, and set Jehu thereon. Hebr. it is, on the height of degrees] that is, upon a place, unto which, as unto a throne it is ascended by degrees, to declare him to be king, as God had appointed; they set him upon a place some what elevated for want of a throne, and covered it with their garments, as with carpets for the greater state. The word used, saith Martyr, signifieth either a stone, or a bone, whereupon some understand it meant of a dial of stone, in which degrees are to note the hours of the day, as the Chaldee. paraphrast; others, as of ivory made of the Elephants tooth, imagining a seat of such matter to have been there, upon which the judge was wont to sit; for putting their garments under him, it seemeth to have been done amongst the Jews in way of most highly honoring, Math. 21. 7.

So Jehu conspired against Joram.] That is, he with the other Captains, and the army at Ramoth Gilead agreed together, binding themselves most probably by oath against Joram to root out him and all his race, that Jehu might reign in his stead, which is not properly called a conspiring, because God had expressly appointed it so to be done. Hazael, who was likewise anointed king of Syria, cannot be counted for the manner of his aspiring to the kingdom better then a traitor, because he was not bidden to destroy Benhadad, but did it out of his ambition putting him on with hast to get that crown, but Jehu was willed to do thus against Ahab's race. But Joram had kept Ramoth Gilead with all Israel from Asahel, &c. Junius [had set a custody at Ramoth, &c. the vulgar Latin had besieged] the word 〈 in non-Latin alphabet 〉 here used, may be taken either for keeping or besieging, saith Sallianus, for so it is used, 2 Sam. 11. but untruly, for the word there used is, 〈 in non-Latin alphabet 〉 , neither is 〈 in non-Latin alphabet 〉 put for anything else, but keeping. But how can he be said to have kept it, when as it was in the hands of the Syrians. Ans. Josephus saith, that Jehu with the army had taken it, and so by him he kept it, until himself should come thither again. And of the cities being in the possession of Iorams men, it hath been spoken a little before. And a repetition is here made, saith Martyr, of Iorams going from hence to Jezreel to be healed of his wounds, that it might be understood, what an opportunity Jehu and the captains at Ramoth now had to set up a new king, which they could not have done, if he had been there, unless he had been first killed, and this was needful to be remembered, that it might appear, what was the ground of Jehu his speech here following. If it be your will, let none escape out to tell it in Jezreel.] If ye mean that I shall be king, provide that it be kept from Iorams knowledge in Jezreel, least he save himself by flying away. Hereupon saith Josephus, all the ways were beset, that none might go out. Then Jehu going up into his chariot, hastened towards Jezreel; not alone, for a company is said by and by to have gone with him, being doubtless a band of soldiers from Ramoth. And here again it is repeated, that Ieram lay sick there, and Ahaziah was come thither to him, that the over-ruling power of God might be marked, which brought them both together to one place to be with the more facility joined together in destruction, as they had been joined together in sin. Then the watchman stood upon the tower in Jezreel, &c. of a wathman set upon on high also in David's time to espy and give notice of such, as came towards the city in time of war, see 2 Sam. 18. 24. This telleth to some of the kings house that he saw a company coming, which the king hearing, biddeth as horseman to go out and meet them, and ask whether it were peace, which he did, and was answered, what hast thou to do with peace, get thee behind me, and so he returned not. Then a second horseman was sent out in like manner, who returning not neither, the watchman told that his march that was the leader, was like the marching of Jehu, for he marched furiously. Hereupon Joram commands to bring forth his chariot, and went out to meet him, and Ahaziah with him, and found him in the field of Naboth the Iezreelite, and asking him, is it peace Jehu? he answered, what peace? the whoredoms of thy mother Jezebel, &c. Jehoram then perceiving, that he sought his destruction, turned and fled back again, but Jehu shor an arrow through his body and slew him, &c. Thus it was verified which is said, Ps. 127. Except the Lord watch the city, the watchman watcheth in vain. King Joram [Note.] was by this means brought the sooner to his death, neither shall any watching or warding, profit the wicked, when the time is come of God's judgments for their sins. Josephus differing somewhat from the Scripture, relates it thus; Joram bad, that an horse man should be sent out and ask who it was that came, then he approaching, asked what was done in the army? for the king desired to know; but Jehu bad him not to be solicitous about that, but turn and come behind him with the rest of the company. He would not suffer him to return, that the king might know nothing, till he came at him, but be suddenly surprised. The Chaldee. paraph. rendereth these words, he marcheth furiously, he leadeth quietly, Josephus he marcheth slowly, and with a well ordered troop] but the same word 〈 in non-Latin alphabet 〉 is here used, which was used before by the Captains when they asked, wherefore came this mad fellow to thee? It is best therefore rendered furiously or madly. The king understanding, that it was Jehu, hastened with the other king to meet him for honors sake, as some suppose, he being his chief captain; and now thought by him to come with good news from the army, which because he would tell himself, and would not be prevented by any other, he thought that he would not suffer any of the messengers to return, but would have them follow after him.

And it is to be noted, how the divine providence carried him to the very place, where execution was to be done, to the field of Naboth the Iezreelite. Touching Jehu his answer, when he asked, whether it were peace, The whoredoms and witch. crafts of thy mother Jezebel, &c. By both these Lyra understandeth her idolatries, for idolatry is spiritual fornication, and commonly called whoredom and adultery; because the Church is unto God, as his Spouse, and therefore as when a man's wife goeth after another man, she is an whore and adulteress; so when any, that should worship the true God only, follow after idols, they are adulterers and adulteresses. And witchcraft spitituall it is, because it intoxicateth as witchcraft, so that idolaters are hereby carried headlong as by an evil spirit to their destruction.

Josephus understandeth whoredoms properly, Martyr both spiritual and corporal whoredom, because they commonly go together. But why is not Iorams own wickedness objected to him, but his mothers? Answ. She was the head thereof, and the first bringer of the worship of Baal into Israel, and now, by her and her daughter Athaliahs means, Judah was corrupted therewith. Moreover it was his part being King, not to have suffered her to go on in her idolatry, as Asa suffered not his Mother Maachah. For by thus doing he made it his own, and was worthy with her to be destroyed: which was Jehu his meaning, when he objected these things unto him, and asked, What hast thou to do with peace? Note [Note.] then, that where idolatry and whoredoms are common, the State cannot be quiet, but the sword and slaughter must needs follow; therefore the way to have peace is to purge the land from these evils, as all good Kings have done.

He turned his hand and fled:] That is, he bade him, that guided his chariot horses to turn them and flee away. When Jehu took his bow to shoot, it is said, [That he filled his hand with his bow] by an Hebraism: Then Jehu bad Bidchar his Captain take and cast him into a part of Naboth's field: recounting the prophesy, whereby by it was thus appointed. Bidchar in Hebrew is called 〈 in non-Latin alphabet 〉 which cometh of a word signifying three, because, as also Josephus hath it, the third part of his army was committed unto him, he was then Captain of the third part. But how did the prophesy touch Jehoram, when as Naboth was not put to death by him, but by his father, and it was Ahab his father, that was threatened, that the dogs should lick his blood there, 1 King. 21. 19. For the meaning of those words see my exposition there. But the Lord then threatened not Ahab alone but his sons, v. 21. and upon his humiliation said, that he would not bring this evil in his but in his sons days, v. 29. wherefore Jehu taking all the prophesy together maketh this construction of it, I will reward thee in this field, for the blood of Naboth and the blood of his sons: in which words he intimated that, which was nowhere before expressed, that Naboth's sons were slain also, that Ahab might obtain his vineyard; unless with some we shall understand their blood to be spoken of, because when their means were taken away, their blood was, as it were, shed; but I rather think, that they were slain also, as I partly touched before upon 2 King. 21. because many, that have no lands or goods, live upon their hands. In that place then this heinous wickedness was revenged now, Ahab being here punished in his wicked son. And in that he bad cast his body there, it is intimated, that another part of the prophesy was now fulfilled also, viz. by his bodies lying unburied to be eaten up of birds, 1 King. 21. 24. And in speaking of the prophesy against Ahab he called it a burden laid upon him, because it is to bear an heavy burden to suffer such punishments. And in uttering the prophesy he saith, I see, saith the Lord, the blood of Naboth yesterday, &c. To note, that blood unjustly shed is always before the eyes of the Lord, how long soever before, as if it had been but yesterday, till it be [Note.] thoroughly revenged, so Pelican. But indeed these words uttered by the Prophet then, serve rather to set forth the time of Elijah his threatening of him to have been the day after that murder committed.

When Joram was slain, Ahaziah the King of Judah fled by the way of the garden house and Jehu pursued him, and said, Smite him also in his chariot in the going up to Gur which is by Ibleam, then he fled to Megiddo and died there, 2 Chron. 22. 9. it is said, That Jehu seeking for Ahazia found him lurking in Samaria, and when he was brought unto him, slew him. Here seemeth to be a contradiction, but it is by Lyra thus expounded, Ahaziah fled by the way of the garden house; and although Jehu bade kill him in the going up to Gur, he came first to Samaria, and there sought to hide himself, but by those of Jehu his company being found out, he was brought unto him to the place before named and being deadly wounded haply with an arrow, as Joram had been, he fled to Megiddo and there died of this wound. Thus, but more briefly Lyra, but more largely set forth, for the more full clearing of the doubt. Another more improbably saith, that he caused his wounds to be dressed at Megiddo according to Josephus, and then fled to Samaria being fourteen miles off, from whence being found, he was brought back to Megiddo again and there slain by the command of Jehu. For the Sacred history speaketh not of his being slain at Megiddo, but dying there of the wounds formerly received; nor of his fleeing any whither after that he came to Megiddo. Martyr followeth Lyra, but only he saith, that Ahaziah was wounded at the commandment of Jehu in Jezreel, and then fleeing to Megiddo he died there. Sallianus most unreasonably saith, that he lay hid in Megiddo, seeking to make this exposition good by taking Samaria the chief city of the Kingdom for the Kingdom of Israel, within which Megiddo was. Thus also Junius, in Samaria, that is, in the Kingdom of Israel for which the Metropolis is put Synecdochically. But seeing Samaria is nowhere thus taken, I pass this over, as a groundless invention, and conclude, that he fled by the Kings garden in Jezreel near Naboth's field, where Jehu bade smite him, but the pursuers could not then reach him, he having gotten so much ground, whilst Joram was taken out of his chariot and cast into the field of Naboth, that he got into Samaria seeking to be hidden there, but they coming soon after, found him out and brought him to Jehu about Jezreel, and then he shot him also, and not doubting, but that his wound was deadly suffered him to flee to Megiddo four miles off, and there he died. Megiddo was a town in Manasseh, Josh. 17. 11. Josephus saith, That having received this wound he left his Chariot and fled on horseback. Now for the justifying of this exposition it is to be noted, that he saith, 2 King. 9. 27. Jehu bade smite him; but these words, and they smote him, are not in the Hebrew, but only supplied by the Vulg. Lat. and Junius, and in some Septuagint; and so to say with the Chronologer, that after this bidding he went and hid himself in Samaria, is not contradictory to the Kings, but only a declaring by way of supplement of that which is here wanting, that he was not smitten so soon as he bade smite him, but some time after being brought back from Samaria to which place he had first escaped, to Jehu to be slain. Then he gave him a deadly wound with an arrow, as Josephus also saith expressly, whereof he died at Megiddo, whither he fled thus wounded, and therefore it is said there, that not they, but he slew him.

If it be demanded, whether did not Jehu go beyond his commission, which was only to smite the house of Ahab, in smiting Ahaziah, who was none of his linage also? It is generally answered by expositors, that Jehu did herein no more, then God willed: for to show this, 2 Chron. 22. 7. it is said, It was the will of God, that Ahaziah came to visit Joram, and went out with him against Jehu, that he might destroy the house of Ahab. God brought them both together into Jehu his hands, the one as a natural member of his house, and the other being made so by marriage, 2 King. 8. 27. and because he came of Athaliah his daughter, and therefore in slaying him also he did no more, then was required, viz. destroy Ahab's house.

Ahaziah being slain had more honor done to him, then Joram, for he was carried to Jerusalem and buried there in the sepulchers of his fathers, but 2 Chron. 22. 9. this was only for Jehoshaphat's sake, of whom he descended. For that which followeth, verse. 29. Ahaziah reigned the eleventh year of Iordus, &c. It hath been already expounded upon 2 King. 8. 26. the seeming contradiction being reconciled. And the Spirit of God in repeating the same thing twice, viz. that he reigned [Note.] but one year, would have us note, what a short time he reigned for his wickedness, wherein he exceeded even his wicked father Joram, as Josephus saith, and we may easily gather, if we compare their histories, Righteousness prolongeth a Kings life in glory, but wickedness cutteth it off betimes.

And Jehu came to Jezreel, then Jezebel painted her face and tired her head, &c.] To what end she thus did, Josephus setteth forth, saying, that she stood in the tower in her royal attire, that appearing in the Majesty of a Queen, she might the more move Jehu, as Tostatus and Vatablus, and haply she thought that whatsoever she should say, Jehu would not dishonor himself so much, as to embrew his hands in the blood of a woman. Wherefore she cast out this reproach against him, had Zimri peace that slew his master? for he himself indeed perished, within seven days after that he had thus gotten the crown, so she hoped, that Jehu should do, she having many more sons, of which she made account, that someone would be presently set up, and be revenged upon Jehu, for the death of her son Joram. Thus she made a treacherous Zimri of Jehu, who was anointed of the Lord to do this execution.

But she soon paid dear for this and all other her wickednesses: for Jehu looked up and said, who is on my side? and immediately two or three Eunuchs looked out at the window, and he commanded them to cast her down, which they did, and so she died, and was trodden under the horses feet. A miserable and desperate end, but such as she was well worthy of, for causing innocent Naboth to be stoned to death, and for persecuting and killing up the Prophets of God. For it is to be noted, that [Note.] being in apparent danger, she sought not to hide herself, neither had any remorse for her sins before she died, but went on in her pride and vanity, thinking to daunt and to outface the executioner of God's judgments upon her now in presence, an example to all the wicked blood-thirsty enemies of the truth, wherein they may see their own destiny, viz. that continuing to fill up their sins unto the end, they shall then suddenly be horribly destroyed by such means as they least feared; as she by her own attendants. But they herein shown their false hearts to her their Lady and mistress, for which cause such are rightly called by a certain Emperor, sorices aula. It is strange to see, what an exposition, Lyra saith, the Hebrews make upon this place, contrary to all our Doctors, and yet by him also favored, that Jezebel painted her face, &c. to allure Jehu to love her, and whereas her words seem to make against this, Had Zimri peace that slew his master? He wresteth them strangely, rendering them thus, can there be peace? there making an interrogation point, and then adding Amri slew his master, leaving it to be supplied, and yet reigned many years in peace, understanding her demand, can there be peace? as a wish that there might be so to him. But the text speaketh not of Amri, but of Zimri, neither did Amri slay his master, but the murderer of his master, and Iezzabel being now an old woman, it had been absurd for her to think of alloring any man to love, by thus trimming up herself, but rather to deride her, as Martyr reasoneth.

Jehu then went in to take his repast, and when he had so done, he bade some about him to visit that cursed woman and to bury her, because she was a kings daughter. He thought haply, that he should be the more maligned by other kings about, and specially by the kings of the Sidonians, of whom she came, if he should suffer her corps to lie unburied. If it be said, by the same reason he should have taken order for the burial of Joram, it is answered, he caused him to be cast out to fulfill a prophesy, and although there was the like prophesy touching Jezebel, yet he might for the present forget it; but when he heard, that the dogs had eaten her up, he soon called it to mind, and repeated the words thereof, that the dogs should eat her up, and that she should be as dung upon the earth, neither should any man say, this is Jezebel, meaning, when he should pass by her sepulcher, as is common to say of great persons, for she had no sepulcher or monument, whereby to be remembered, and so it was verified in her, which is said Prov. 10. 7. The memory of the wicked shall rot.

By Jezebel we may with Hugo allegorically understand this world, which being most vile, showeth yet a painted face, to allure to the love of her, but all the pomp and pride of this world will not uphold it, but when the time of judgment cometh, it shall all be ruined and consumed, and all that are drawn by the glory thereof together. Martyr by Jezebel understandeth the Pope of Rome, who painteth and setteth forth himself as a vice-god upon earth, when as he is full of fornications and witchcrafts, by his idolatries and powerful illusions bewitching men's minds with the love of him. But when the time of his judgment cometh, all his glory shall suddenly be overthrown, he shall be cruelly destroyed, and become as base as the dung upon the earth, even to those that have honored him, which is according to the revelation, where he is likened to a great whore, that cometh finally to destruction upon the sudden. Yea, any great seducer to things idolatrous may be understood by her, as Rev. 2. 20. those that seduced some in the Church of Thiatira to cat things offered to idols.

Touching painting of faces, Martyr here taketh occasion to inveigh against it, as being censured by Cyprian, Chrysostom, Augustine, and the rest of the fathers, and as coming from pride and fleshly lust, it being hereby sought to allure men, and a changing of the natural face into an artificial, but indeed not to the bettering, but marring thereof; alleging Cyprian, saying, that the devil taught the daughters of men to make themselves seem fair thus, to allure the sons of God to their destruction. He that desireth to read more at large of it, may look into his disputes hereupon, 2 King. 9.

CHAP. X.

NOw Ahab had 70. sons in Samaria (that is, of his own, and the sons of his sons and daughters) and he wrote letters to the Princes of Israel, and the Elders in Samaria, who brought them up, &c.] That is, saith Junius, to such princes, as Joram had sent to Samaria with his children, to keep there with them, and to tutor them in the houses of the Elders, who were as Aldermen in that city, when be went out to war against the Syrians. Although I cannot see, but that we may well grant, a longer time of their abode in that City, as being the chief City of the kingdom, that amongst the great ones, there they might have noble education. But to let this pass, Jehu having slain Joram, the chiefest of Ahab's family, it remained now that he should cast about, how to cut off all the rest, and to this end he offers the Samaritans and Princes of Israel residing there for the cause before said, if they would, to set up one of their masters sons for king, and to fight for him, telling them, that they had means so to do, chariots and horses, a defensed city, and arms. Which some interpret, as spoken ironically, seeing the chariots and arms were now in his own power, he being general of the whole army at Ramoth Gilead, others as spoken seriously for the great strength of Samaria, and because most probably, although a great army was then in another place, yet Samaria was not left without sufficient strength, there being so much of the blood royal there, and other princes with them. It seemeth to me, that he was not serious, because if there had been such strength, he would not have delayed the time by writing, but immediately have hastened thither with his army to destroy Ahab's posterity, lest forces being gathered together for their defense, that work might have proved difficult and tedious. He wrote then thus unto them, as conjecturing, that it would fall out as it did, that they apprehending his great power, having the command of an whole army ready prepared, and their own inability to resist him, would presently yield unto his will.

Jehu having received answer to his letters, that they were all his servants, and would do whatsoever he commanded, wrote again that they should bring him the next day by that time, all the heads of their masters sons, which was done accordingly, they being all instantly slain. Then Jehu bad that they should be laid by the gate upon two heaps till the morning, whereby it seemeth that they were brought thither late in the evening, wherefore he deferred his going out to see them, till the morning, and then coming to the gate, he said to all the people whom he most probably appointed to be there, together with the men that came from Samaria, ye are just, I have conspired against my master and slain him, but who slow all these?] Thus justifying himself by their fact, who had now shed much more of the royal blood then he, and the more to justify both himself and them, he applieth the prophesy of Elijah against Ahab's house as now fulfilled, saying; know ye now that nothing of the word of the Lord shall fall to the ground, &c. P. Martyr notwithstanding this prophesy, chargeth the Princes of Samaria with too much timerousnesse, perfidiousness and parricide, because they did not first entreat for the sparing of their lives, who were committed to their care and custody; but to save their own lives and estates, at the command of Jehu committed this great murder, saying, that although this was to be done, seeing God had decreed it, yet they not knowing that it was committed to Jehu to see this execution done, neither first consulting with any prophet about it, but being carried with a base fear of loosing their own lives, may justly be condemned therefore. But for so much as their king was now dead, and Jehu was known to be king, and most probably known to be set up to cut off the wicked house of Ahab, yea happily he intimated so much in his letters unto them, although it be not expressed; I think rather that they sinned nor herein, but did according to their duty to God, whose will they would not resist, and to the new king, to whom they yielded so ready subjection, according to God's law. There may seem indeed to have been much pusillanimity in them, because they were moved to yield by this consideration, that two kings could not stand before him, and therefore they concluded, that they should be much less able to make head against him, but it was an higher power that moved them thus unanimously to submit unto Jehu, whom he had set up, and therefore though they feared, and without any resistance obeyed his command, it is not to be marvelled at, as too much timerousnesse.

Thus the word of God always takes effect, and all the wicked thereby threatened, [Note.] are at the length punished most severely. Neither is it cruelty in the executioners that being hereby set awork, kill and slay them; but zeal, and justice, seeing it is most just for any man to do whatsoever God willeth to be done, his will being the rule of justice.

And Jehu slew all that remained of the house of Ahab, and his nobles, his acquaintance, and Priests.] They were all a company of idolaters, and although they came not of Ahab, yet they were of his household, and so were included in the name of his house, which Jehu was bidden utterly to destroy. Some by the Priests here spoken of, understand those mentioned, v. 24. holding this of his slaying his Priests here to be spoken by anticipation, it being meant, that he did it not now, but soon after, the manner whereof followeth, v. 20. 27. &c. But others better by these Priests understand the kings Chaplains in his house: for Jezebel is said before to have had 400. that ate bread at her table, and therefore it is not to be doubted, but that her son had some, whom he kept in his house. By the word notos, signifying acquaintance, Theodoret understandeth his prophets, who took upon them to foretell things to come, wherefore he readeth it 〈 in non-Latin alphabet 〉 knowers. But the word 〈 in non-Latin alphabet 〉 signifieth rather men known unto him, as conversing daily with him when he had thus cut off the house of Ahab in Jezreel, he went to Samaria, and upon the way thither, he met with the brethren of Ahaziah at Bethekedi of the shepherds] according to Junius, that is, the house of binding sheep to be shorn, unless it had the name from that which was done there at this time, viz. the slaughter of the 42 brethren of king Ahaziah here, because kings are shepherds of the people. But this is far fetched, seeing although kings be sometimes so called, yet not without further explication, and their brethren are not so called, neither were they bound here, but slain; and it was now the known name of the place, and not afterwards upon this occasion so called. They being asked, did not only tell who they were, but that they went to salute the children of the king and Queen. Here it may first be doubted, how these can be said to be the brethren of Ahaziah, seeing he was the youngest, and that he was made king, because the Arabians had slain all his elder brethren? 2 Chron. 22. 1. Sol. By brethren, kinsmen also were understood amongst the Hebrews, and these are called v. 8. sons of the kinsmen of Ahaziah, ministering unto him, and Princes of Judah. Secondly, whether Jehu did well in killing these who were none of Ahab's house? Sol. God himself justifieth him, v. 30. and therefore he did undoubtedly, that which was right herein. For although they were not of Ahab's house, yet there was great familiarity betwixt these and them, they were birds of a feather, and joined to Ahab's house in idolatry, for which by the law of God, they ought to be put to death. Thirdly, whether they were going to visit the children of Joram and Jezebel, because if Jehu met them in his going to Samaria, they were come past the place where they lived; I do not think with some, that they were travelling to Jezreel, supposing them to be there, for betwixt great persons so linked together in love, there is often certain intelligence, that they may not mistake the place, but as they came from Jerusalem towards Samaria, he might meet them, where the way from Jezreel met with theirs. Fourthly; why were they so foolish to put thenselves into so great danger merely upon complement at this time? Sol. They were doubtless ignorant, that the kings children were slain, or Joram or Ahaziah, which also their free acknowledging, for what end they came, argueth; so also Josephus and Tostatus, though some think otherwise, and that they lurked at this place to hide themselves, having heard before this, how things went. But the place, where they lived being far South and Samaria Northward, they might well be ignorant of that, which had been so lately done, as Lyra reasoneth. Fifthly, why 2 Chron. 22. 8. these are said to be slain, and then Ahaziah, whereas he was slain before? 2 King. 9. 27. and these some days after, ch. 10. 12. Sol. The history being so fully, according to all the circumstances, set forth in the Kings, the Chronicles do only set forth somewhat of it briefly, not respecting so much the order, as the thing done, with some particulars before omitted. And therefore because nothing was spoken before of the slaying of Ahaziah by Jehu, it is finally set down, though out of place, because Jehu was now going to Samaria, where he is said to have been found hiding himself, of which see before ch. 9. 27.

Then going forward he found Jonadab the son of Rechab, &c.] Rechab came of Jethro the father in law of Moses, otherwise called the Cynean, from the place where he dwelt, and Rechabs father is said to be Chamoth, who it seemeth, came of Heber, which of old separated himself from his own nation to go and dwell with the Manassites, when they went and dwelt in the mountainous parts of Judah, and this Jethro was also called Hobab. He was a most godly man, and full of zeal for God and against idols, and led a most strict life, and enjoined the like to all his children, as we may see Ier. 35. And for this cause he was had in great honor among the people, wherefore Jehu seeing him upon the way, thought it would be a great grace unto him to take him along with him, and for this cause after salutations he caused him to come up into his chariot to ride with him to Samaria, saying, come with me and thou shalt see my zeal for the Lord.

Josephus saith, that he was his old acquaintance, and now told him, what he had done at Jezreel against Ahab's house for idolatry, and if so, then Jehu was well disposed before, seeing otherwise he would not have been linked in friendship with such a man. But there seemed by this his saying, to be some tang of hypocrisy in him, because he would have his zeal seen by men, which appeared more afterwards, when having put down the idolatry of Baalism, he fell to that of Jereboam's calves, v. 29.

When Jehu was come to Samaria, he smote all that remained more unto Ahab, that is, all that were any way allied unto him, and whom he had used, as his instruments to advance idolatry, thus doing there, as he had done before in Jezreel. And having by this means made the kingdom sure, all enemies being cut off, that might hinder his peaceable enjoying thereof, he calleth the people together, and by a stratagem making a show, as if he would set up the worship of Baal, getteth all the worshippers of Baal together in the house of Baal, and there causeth them to be slain. If it be demanded here, whether Jehu sinned not in thus dissembling? Martyr answereth, that he did, because he lied to the encouraging of the Baalites to sin, who haply for fear would otherwise have left their idolatry many of them, and by this his dissimulation he grieved and gave occasion to many good men to think hardly of him, as destroying the house of Ahab for none other cause, but to get his kingdom. And what is said by others in justifying Jehu he taketh away: as that it was but an officious lie, that he made it soon appear with what mind he did this, and God knew the goodness of his intent, to which he answereth, that to make an act good, not only the intention must be good, but the thing lawful, and that sin may be committed as well in a shorter as in a longer time, and that although it were but an officious lie, it was a sin, which he illustrateth by the practice of some against the Priscillianists in Saint Augustine's time, who were a Sect that could not be discovered, that they might be punished accordingly. For when any of them were taken and examined, they would deny all their tenets, wherefore some Christians, who stood for the truth, feigning themselves to be Priscillianists also, had in private all which they held, declared unto them, whereby they were discovered. But this fact of theirs Augustine condemneth, lib. de mendacio ad Consentium. Neither was this of Jehu an officious lie, that is, tending to good to some, and to no hurt to any, because, as hath been already shown, this tended to evil to divers. Lyra also saith, that this lying was not commendable in Jehu, but only his fervent zeal to destroy idolatry, and to find out idolaters appeared, for an example to all Christian Kings. And H. Cardin. agreeth with Martyr, saying, why should we seek to excuse him from lying, when as he sinned so foully by Idolatry? Yet Pelican calleth it a godly deceit, wherewith it was just with God, that they should be deceived to their destruction, who had deceitfully drawn others to their damnable superstition. And Tostatus saith, that Jehu spake ironically, as Elishah did, when he bade the Baalites to take a sacrifice to offer to Baal, and to call upon him, and when they were calling, to cry aloud, for surely he is a God. And this is not so much to be labored about to justify Jehu, as other godly Princes, who have by all means sought to find out and to punish idolaters, as Constantius, the father of Constantine the Great, who being a Christian in heart, made an Edict, that all, who were Christians should lose their places, because he would not be served by any such in his wars; but when all sincere Christians had hereupon forsaken his tents, they were recalled again, and the other put out.

It is true, to lie or to dissemble is a sin, so likewise it is a sin to kill, but when any are by God adjudged to death, as all idolaters in Israel were, as the Magistrate may kill them, and root them out of the land, so he may use any subtle means, to circumvent and find them out, which to others it is unlawful for to do, but they must be dealt truly and plainly withal, as being fellow members, and not lied unto. Otherwise Joshua to win Ay might not have used that dissimulation to make a show of fleeing away to draw them into the danger of an ambushment; nor the children of Israel have borrowed jewels of gold and silver of the Egyptians, making a show hereby, as if they meant to restore them again within a few days, when they never meant it. To take usury also is a sin, but of Canaanites who were appointed to destruction, it might be taken, although not of their brethrē.

To return to Jehu, the Lord's approbation is sufficient to bear him not as in killing the kinsmen of Ahaziah, as was said before, so in this his dissimulation also. For after it, he praiseth him, and having done that, which was right in his sight, although otherwise a wicked Idolater, and promiseth him a reward therefore, v. 30. And the Lord even seemed to work with this dissembling by infatuating the servants of Baal to believe that which he had said, when as they both saw Jonadab, a man zealous against such as they were and their religion, with him in great familiarity, and brought, as a spectatour of his doings, and could not but hear of the slaughter of Baals priests in Jezreel, and of their King Joram, and his Mother Jezebel for her advancing of the worship of Baal, called whoredoms and witchcrafts. Contrariwise the faithful, who had their understanding, considering these things could not, but conceive, that what he said, was in policy, to deceive the Baalitos, and rejoice thus to see him plotting their destruction instead of being offended at it.

The servants of Baal, who were now invited to the sacrifice are generally thought to be his Priests only, because they had vestments brought out to be worn in sacrificing: For the devil is God's ape, for so much as God's servants, the Priests served him in peculiar garments, the devil would have his to serve him likewise. But I cannot see, how the temple of Baal, which certainly was very great in so great and populous a city, should be full from one end to the other of Priests only, seeing it might contain, as the temple of Dagon in Samson's time, not hundreds, but certain thousands. It is to be conceived then, that the vestments brought out were only for the Priests, which assisted in sacrificing, who only are meant by all the servants of Baal, viz. who served at his altar, but many more came in and so the house was filled. Now to bring these together into one slaughter-house, no such ready way in the world could have been devised as this. For the servants of Baal hearing of the destruction of their great patrons could not but fear and hide themselves in divers places, so that otherwise it would have been hard to find them out, and would have required a long time, but by this policy they were soon brought all together to suffer death, as they were well worthy. If it shall seem strange, that Jehu should suffer them, until that they had finished their sacrifice: Martyr saith well, that most probably he delayed the execution till this time, because haply there came still more and more; and it may also be thought that he stayed, till the sacrifice ended, that he might take them at their coming out, and lay their punishment upon them, when they had fully acted their sin. For his going in with Jonadab and bidding them see, that there were none of the servants of the Lord amongst them, but the servants of Baal only, herein he would seem to them, as if he had a care, that their sacrifice might not be defiled by the presence of any, that were enemies to Baal and derided his worship, for even the heathen used to cry out, when they went to their sacrificing, Procul, procul este prophani: but secretly he meant, to provide, that whilst the Baalites were destroyed, none of the servants of the Lord should perish together with them; for which cause some think, that all the Baalites had vestments put upon them, whereby they might be known. The servants of Baal being all slain, their dead corpses were not buried, but cast out to lie rotting as dung upon the earth for their greater, debasement, seeing to be buried was always counted an honor.

Then they went to the city of the house of Baal, and brought out the images and burnt them, and they brake down his image and house and made it a jakes to this day.] Which was all done to show the greatest detestation of idolatry, that might be; and to purge the land so of Baalism, that it might never be set up again in Israel. For when Constantine the Great put down idolatry in his Empire, he only shut up idols temples, but for so much as they stood still, Julian easily opened them and set up idolatry again. Wherefore Theodosius to prevent this for time to come, demolished them. And it may be noted, that the idolatry of Baal was never practiced [Note.] in Israel more: Jehu and his successors indeed even to the Babylonian captivity, chap. 17. idolized with the golden calves after the manner of Ioroboam, but from this of Baal they were free always after this execution.

Wherefore to purge this land from Popish idolatry it had been necessary at the first, although not to demolish temples to this wickedness abused, because they were not at the first built, but purely to serve God in, yet to bring forth and burn the images, crosses and vestments, to break down the altars, and burn the mass books, &c. abused to superstition, a new table and liturgy being prepared instead thereof. For because it was not thus done, this idolatry continueth to this day, and of late there was great danger of its overspreading this whole Nation again, but that it hath pleased God out of his infinite goodness beyond our expectation to turn it away. And he, who hath done this, inspire the great counsel of Parliament, that by doing now, what hath been formerly neglected, they may with Jehu put this Baal quite out of this our Israel never to return for the corrupting of it anymore.

Touching temples built for idolatry, Martyr maketh mention of two that were converted into churches for the use of Christians: one the temple of Pantheon at Rome, the other of Mars at Florence, adding that there were also many more used in like manner: wherefore he urgeth not to the demolishing of temples, but of images and Papists ornaments, as the safest way for those, that embrace and profess the truth. For these words, verse. 25. To the city of the house of Baal] Junius hath, They went into the house of Baal in every city. Respecting rather the meaning, then the words, which are so both in the Hebrew, Septuagint, and Vulgar Latin, and Vatablus, who yet expounds them, that is, into every city, where there was an house of Baal. Some by this city understand the house of Baal it self, that was like a city for spaciousnesse; some a little city by Samaria, wherein was an house of Baal; but Josephus, Samaria, called the city of the house of Baal, because it was famous or rather infamous for the magnificent house of Baal built there by Ahab and Jezebel. They that stand for other cities in Israel meant by this city ground partly upon the words here following, Thus Jehu destroyed Baal out of Israel, and not out of Samaria only, and partly upon a conjecture, that Jezebel being so earnest in promoting the worship of Baal would not content her self to have one temple only for his service in Samaria, but also in all the chief cities of the Kingdom. But for as much as the Text speaketh but of one house, and there is nothing here said, whereby we can gather, that they did these things in any other city besides Samaria, to which Jehu and his men were come, I take it to be plain, that Samaria is meant by the city, out of the gates where of they having gone to cast out the dead bodies of Baals servitours, they now entered again and fetched out the Images and burnt them, and finally destroyed the house it self. And if Baal had but one house in Israel and that stood in Samaria, as we read, 1 King. 16. 32. it might well be said when that was destroyed, and Baal was there rooted out, that he was destroyed out of Israel. And that being but a conjecture, whereby it is conceived, that many more houses were built in other places to the honor of Baal doth thus easily fall to the ground. But I will not here pass over the note of Martyr, that aptly Baals house was turned into Iakes: for both 〈 in non-Latin alphabet 〉 by which [Note.] name idols are called, signifieth dung, and from hence, as from a great lakes came a stink infecting the whole city, viz the stink of idolatry and superstition.

But Jehu departed not from the sins of Jeroboam, &c.] Therefore the Lord said to Jehu because thou hast done that which was right in mine eyes, &c] The first words here are inserted by a prolepsis, and not to show, that God made Jehu a promise that his children should reign unto the fourth generation, when he sinned like Jeroboam. For it is most probable, that at this time Jehu sinned not so, but after that he was settled in his kingdom, only the sacred historian having spoken so much hitherto of his well doing, could not longer forbear to show, what a wicked heart and ungrateful to God, that had thus advanced him, he had all this while within him. The words of v. 30. then have reference to those going before the 29. God made him this promise for the zeal which he had shown in thoroughly executing his will against Ahab and Baalism, brought in by Ahab to the offending him in so high a degree. For God respecteth the good done by any, although his heart be not right, as he did before Ahab's repentance in sack-clothe and ashes, so now Jehu his doing of these executions, as he willed, because he would have, even the wicked and reprobate, have all encouragements to do well, and to see, that it is not a fruitless labor to execute his will, that thus comfort and relaxation might be to his servants, and they not being moved by this his goodness to set their hearts upon the right, might at the last day of reckoning be without excuse, and likewise all others of the same stamp by their example. Tostatus holdeth, that God said thus to Jehu, when he was a worshipper of the calves, not by way of encouragement but of checking, meaning that they should have reigned ever, but now only the fourth generation: but this is a presumption without ground which the words cannot bear: for it is not said, because he had done ill, but all which was in the Lord's heart, &c. so that it was plainly a reward promised for this, not a cutting of any short threatened for his sin.

But it is to be noted, that whereas David, whose heart was upright was promised [Note.] the throne to him and his forever: Jehu whose heart was not so, had a promise only to the fourth generation, a temporary reward for a temporary doing of good. But it may be demanded, how Jehu his doing good could please God, if it came from an evil heart, seeing that without faith it is impossible to please him. ye • whatsoever is not of faith, is sin. I will not here answer with some, that the thing, which he did being good pleased him, but not as it came from him that had this evil and unbelieving heart; for if it had not pleased coming from him, he should never have been so approved by God and rewarded: but without faith a man cannot so please God as to be saved or to enjoy his favor to the advancing of him to his everlasting kingdom, as those faithful persons there spoken of, although he may please him so far, as to be graced with temporary honor and blessing, that God may not seem to be indebted to any man and not come out of it. If it be said, then God is in some sort pleased with sin; I answer, It is called sin, which is not of faith, not because it is every way sinful, for it may be morally good, and then the act is in it self not evil or sinful but good; only it is styled sin because for want of faith and sincerity in the doer corruption is contracted, which shall be punished eternally, although God liketh so well, that the thing is done that he rewardeth it temporally. The Prophet, by whom the Lord spake this to Jehu, is thought by Rab. Solomon to be Jonah, who had anointed him: but by Tostatus Elishah. And Lyra noteth a proportion between Amri and Jehu in their reigning until the fourth generation. For so likewise his sons, Ahab, Ahazia, and Joram reigned after him: but the proportion holdeth not, because Jehu had four that reigned after him, Amri but three only, neither continued the kingdom in his •• ce so long for any good act done, as by Jehu, or upon any promise made therefore. To let this observation go then as frivolous, we may rather note what a great grace Jehu had herein done unto him, seeing no race, since the division of the kingdom reigned so long as his, until the end of it at the Babylonian captivity. And here it may seem strange, that Jehu should be so addicted unto the golden calves, as to be • worshipper of them, when he had put down Baal: for what was there more in one idol to draw him to it then in another? Answ. He had been bred and brought up in this idolatry, as being the Religion of Israel ever since it began to be a kingdom in Jereboam's time, and therefore although he observed the Lord to execute his will in that, for which he was made King, and haply to worship him also, as the words, verse. 31. do intimate, He regarded not to walk in the ways of the Lord with all his heart. He could not give over the worshipping of these calves also, for that he was bred up in this superstition appeareth in that it is said, He turned not from the sin of Jeroboam] as if it had been said, Notwithstanding the great favor by the Lord done for him and promised to him and his as he had been before, he continued a worshipper of Jereboam's calves still. To note which probably the same thing is said both before the approbation given him by the Lord and after, although it be first spoken by a prolepsis, as hath been said, Jehu not doing so then. For although he had formerly sinned so, as he was blindly led, yet it is likely at the time, when he was executing the will of God, and making the kingdom sure, he for a time refrained himself, but it being still in his heart he left it not altogether to his dying day. And it is not to be doubted, but that he was much moved by the consideration of his kingdom being generally for this Religion, so that if he should quite forsake it, he feared, that the people would be stirred up against him, and some going to Jerusalem to worship, would draw others to the endangering of all Israel to return to the obedience of all the house of David again, which of old was Jereboam's fear, when he first set up these gods. And it could not but increase his fear, because he had slain the King of Judah; and therefore if his power had been so increased, that succeeded him, he should have been sure to have been cruelly destroyed. But what needed he to have feared, when he had God's promise? certainly he needed not, neither would he, if he had had a true faith, but for want of faith both he and some other Kings better then he have done like unbelievers, for which they have been reproved and punished. So that we had need to [Note.] get a firm faith to have power to forgo our evil customs, and to go against the stream of the multitude, and to be safe from being moved by carnal policies against that which piety and conscience require.

From that time God began to cut off from Israel, and Hazael smote them in every coast of Israel.] After Jehu his sin, here followeth his punishment in his people by Hazael King of Syria, whom God appointed to be King by the ministry of Elishah; and now is fulfilled what was then prophesied, although his cruelty towards the Israelites be not here particularly expressed, but thence to be learned, nothing being here said, but that he smote them, there that he should overthrow their strong holds, slay their young men, kill their children, and rip up their women with child. And this was done in all the most fruitful parts of the land, where the Reubenites, Gadites, and half tribe of Manasseh dwelt. It was indeed a punishment threatened for Baalism and putting down the worship of the true God of which Elijah complained, whereupon he was bidden to anoint Jehu King of Israel, Hazael of Syria, and Elishah Prophet in his stead, threatening to destroy by the sword of one, what was not by the sword of the other destroyed. But the worshipping of the calves being idolatry as well as it, and growing now to be an inveterate evil, both it and Baalism, of which they never repented, (for no sin is thoroughly repented, when the like abomination is still lived in) were punished together, and great was the misery of this kingdom.

And this is all which in the sacred history is recorded touching Jehu, who reigned 28. years, and then he dying, Iehohahaz his son reigned in his stead. He did nothing of worth, after that he fell to the worshipping of the golden calves, his valor said to be written of in the book of the Kings of Israel was before, not after, for then he had no courage to defend his coasts from the Syrians, but lost both Ramoth Gilead lately recovered, and all the rich country beyond Jordan, where the Reubenites, Gadites, and half tribe of Manasseh dwelt. For that not only the people in those parts were now smitten, but that Israel was truncated, part of the kingdom being taken away and brought under the Syrian, appeareth, because Jeroboam is said about 60. years after, to have recovered the border of Israel from the entering in of Hamath, 2 King. 14. 25. so that it seemeth all this while to have [Note.] been held by them. Wherefore let Kings keep all idolatry out of their kingdoms as bringing ruin thereunto, and not some only, as Jehu did, having thus also the spirit of courage turned into pusillanimity, and his glory into shame.

CHAP. XI.

WHen Athaliah (the mother of Ahaziah King of Judah) saw that her son was dead (as being slain by Jehu in Israel) she (to show of what kind she came, for she was Jezebels daughter, who was both most earnest in promoting Baalism, and of a domineering spirit) rose up and slew all the Kings seed] her own grandchildren, thus through an ambitious desire of reigning extinguishing in herself all sparks of natural affection. And she was carried on to this tragical fact, as Martyr noteth, that by her authority Baal and his worship might be upheld in Judah, although exterminated out of her father Ahab's kingdom of Israel by Jehu. For such is the fury of idolaters, that they pass not for embruing their hands in the [Note.] blood of any for the promoting of their idolatry, and therefore she fearing, that the people would take one of the royal seed and make him King, which might be prejudicial to her superstition, she hasteneth and cutteth them all off that she could come by. And it is not to be doubted, but that she made this destruction of the blood royal, as well out a desire of revenge upon that seed, which she thought should be favored as coming of David and Jehoshaphat, of whom she would not leave one alive, as Jehu had not of her fathers house, as out of an ambitious desire of reigning. But what had she to do to reign, although all had been dead, she was an alienigena, descended from the daughter of the Sidonian King, and not wholly Israelitish, and a woman, and so uncapable of the kingdom, seeing by his law God provided, that no stranger, but one of their brethren should reign over his people? But she most probably having the administration of her sons kingdom in his absence, had now power in her hands to set up herself, the just judgment of God working with her designs for the punishment of Judah for their idolatry, to which they were drawn by her means. Yet whilst she tyrannized thus, behold the providence of God, according to his word unto David, preserved a light of his seed, one sucking child called Joash.

Iosabeth sister to Ahaziah, wife to Jehoiadah the high Priest, stale him away from the midst of the slain, &c.] And so this royal stock, now greatly in danger of being quite cut off, continued even until the coming of Christ, who is King and reigneth forever. This Iosabeah is called Iosabath, 2 Chron. 22. 11. and whereas here she is said to have taken him away and his nurse in the bed-chamber, there, she hid him and his nurse in the bed chamber, when the rest were slain. His nurse then, it seemeth kept him out of the sight of the executioners, till this was done, and so she was taken away with him to nurse, and to bring him up in secret, none knowing of it, as Josephus saith, but she and Jehoiadah, who is said to be her husband. About the place where they were kept, all are not of an opinion, for some think, that it was one of the lodging-chambers one some side of the temple, for there were many, and R. Solomon that it was a room above the most holy place, wherein the sacred vestments and vessels, and treasure were kept. P. Martyr, that he was carried first into the one, and then for more safety to the other, to which I cannot subscribe, because one place only, where he remained hidden six years, is spoken of, and R. Solomon is confuted by the text, wherein it is said to be a bed-chamber, and not a treasury. It was then a room amongst those, which the high-priest had peculiarly to himself on one side of the temple, which was very secret, and so fit for this purpose, and Joash being here by the care of his Aunt preserved six years, whilst Athaliah reigned, in the seventh was brought forth and shown to certain with whom Jehoiadah made a covenant, that they should join together to set up him for King, viz. to centurions, captains, and other officers, whom he sent for to this end to come to him to the house of the Lord.

In the Chronicles centutions only are mentioned, who are also named, and they are said to have gathered together the Levites all over Judah, and all the chief of their fathers houses. These centurions Martyr thinketh to have been a kin to the Levites, and such as were well known to Jehoiada to be faithful, to whom therefore he might safely communicate this matter. But I cannot think with him, that he had at the first made some Levites acquainted with this matter, that in time to come they might testify, that this was the kings son, and not supposititious; for his testimony being of that high place and credit, was sufficient for this amongst all the faithful, especially his wife and the nurse who was known at the Court, being ag •• ts herein also, neither indeed was it safe, till this time to discover it to any.

But why was he now brought forth, not sooner nor later? He answereth, for two causes. First, least Athaliah continuing longer, should be more confirmed in the kingdom, and prevail to appoint a successor and do more hurt in setting up and spreading Baalism into more places. Secondly, because Joash now growing past a child ought in reason not to be kept as a child still in obscurity, but be made known, that henceforth he might live like one of royal dignity. I think that he stayed till this time and no longer, because he doubted whether the people would be so inclinable to accept of him for their king being an infant, but so soon as he thought him fit to be shown unto them, he brought him forth, and happily he delayed it, till now that the people being weary of her tyrannical government, might be the more ready to receive him.

Moreover touching this Joash, there are saith Martyr, who think him to be of the posterity of Nathan another of David's sons, and not the son of Ahaziah, although called so, because he succeeded him in the kingdom, who strengthen this their opinion from hence, that Athaliah would never have been so unnatural, as to seek to slay the child of her own son, who living and reigning, she might have exercised the power of a regent at her pleasure, but for so much as Ahaziah her son and late king had no natural son, and by this means the kingdom was in danger to be translated to another stock, she thought it necessary to provide for the safety of her self, and favorites of her religion, by rooting all others out, that might be brought in to reign, and so to put her down, and her great God Baal withal. And to this he confesseth, that he most inclineth, but I must needs confess that I see no such force in this reason to move me so to do. For she was of an haughty and ambitious spirit, & therefore would not be satisfied now with a ruling power under another, though never so near unto her; but would rule as Queen her self alone, like unto Semiramis the mother of Ninus, who put her son into a woman's habit, that she might reign, and Irene the mother of Constantine Copron: who put out her own sons eyes to make him uncapable of the Empire, that she might enjoy it. And he is so plainly said to be the son of Ahaziah, v. 2. and when he was shown, it is said, he shown them not the kings kinsman, but the kings son, that he cannot possibly be any other, besides the consideration of her, by whose care he was saved giveth no little light into this matter, she was sister to Ahaziah, in whom natural affection wrought to preserve her brothers son, and being of the same family, she might well have opportunity so to do, but not a little one of another family.

By their gathering together of the Levites, it seemeth that they were in these corrupt times most observant of the ordinances of God above others, but because the chief strength of the kingdom lay in the heads of the families, they were called together also to go about this great work to set up a new king, who had right, and to put down a bloody Queen which had none.

And he said unto them, the third part of you shall be of them that enter upon the Sabbath, and shall ward the kings house, &c.] That this is to be understood of the Levites appeareth, because they are spoken of that enter in upon the Sabbath, and v. 8. they which go out upon the Sabbath. For they were by David numbered and distributed into 24 courses, of which each course served about the temple a week, and then the Priest of that course with his troop of Levites going out, he of the next course with his troop came in. Now there were of the Levites, 38000. whereof 24000. served at their times in the house of the Lord, besides 4000 door-keepers, and 4000 singers, who attended there by turns, also, only 6000 were dispersed over the land for judges. They that came in then were the course coming to serve at the temple, and they that went out the course, which had served the week before, and each of these, if they held, as in David's time, were 1500 and upward. By this then we are to understand, that Jehoiadah stayed that course of Priests and Levites, which had served the week before, and now went out to help to defend the king, and as he used them that came in in three companies, one to ward about the kings house to withstand any that should be sent out by Athaliah, against the king, one to keep the gate Sur. 2 Chron. 23. 5. The chief gate, which was the largest saith Junius, and stood Eastward, and it was called Sur, saith Martyr, from declining, as the word signifieth, because the door-keepers standing before it made the unclean to decline from coming in that way, as the most common, and one the gate behind the guard, which carried shields, 2 Chron. 23. 4. Ianitores luminum, according to the Vulgar lat. in the gates; but another gate in particular, saith Junius, is hereby meant, which stood South. As he distributed this course of the comers in, I say, into three companies and placed them thus, five hundred in a company, so he divided the goers out into two, whom he set to guard about the King on both sides, for which Junius calleth them Laterales custodiae. The Chronicles make it more plain, that these were Priests and Levites, and whereas nothing is here said of the rest of the men, that were present, there they are appointed to be in the courts of the Lord's house, and the Priests only and Levites, who were holy might enter in and be about the King, that is, those Priests and Levites, who were last distributed into two companies, and if any others entered, they must be slain, as not coming in the way of good will, but to seek the young Kings destruction. Moreover Jehoiadah put weapons in the hands of the Centurions, spears and shields, which were in the house of the Lord, and bade the Levites hold weapons in their hands also; and when he had made the guard strong in all places about, he brought forth the King and crowned and anointed him, 2 King. 11. 12. 2 Chron. 23. 11. Jehoiadah and his sons anointed him and cried out, God save the King.

Here many doubts occur, as first, whether Jehoiadah being a subject did rightly [ 1] to conspire against the Queen, who then reigned? although he might have withstood her taking the government upon her at the first, yet it seemeth, that being in the throne it was not lawful for any subject to pluck her out, because all must be subject to the higher powers?

Ans. She was an usurper and the true King abode in his custody, & therefore how long soever she reigned, that obliged not the subjects of that kingdom anymore unto her, but they might without all scruple proceed against her, as an enemy to the true King and State, especially he that was by his place the second man in the kingdom, and to see the doing of right to the King, who suffered wrong all this time. They that live under a King, who hath unlawfully attained to the Crown, and possesseth it are not by this example justified, that conspire against him being private persons, and not having right unto it, or lead by these, that have, or by such Peers of the kingdom as stand for the right of another unable to help himself. For to such it may be said, He that smiteth with the sword shall perish by the sword, because he doth this, when it is not committed unto him.

Secondly, whether Priests and Levites might bear arms, as he appointed these [ 2] to do, since the word is the sword of the Clergy, and Prophets pull down, root up, and plant not by the material sword, but the spiritual, viz. prophesying?

Ans. It was no new thing for men of this tribe to take arms no more then of any other, for both Moses commanded them to go everyone with his sword in his hand, and to slay such, as committed idolatry with the golden calves, and when an army was sent against the Midianites Phinehas the Priest went as captain over it, and this tribe made an army, when they marched in the wilderness, as well as any other. And well they might, because, as hath been already shown, many of them were set over civil affairs, and their service being so seldom required about the temple, viz. not above twice in a year, they might easily be spared, at sometimes to do this service to the common wealth, namely, when great necessity required it. But otherwise I do not think, that they were employed as soldiers, because they did also read and instruct the people in the Synagogues in all parts every Sabbath day.

If the question be of Ministers under the New Testament: whether they may be required to do likewise? I answer, that our Lord seemeth to take all arms from us, when he forbiddeth his Disciples to take a staff with them; and our ministry is a kind of warfare for God, whose soldier Timothy is called, which must not be entangled with secular affairs, yea, a Bishop must be no striker, but must give himself wholly to meditation, reading, and preaching, except extraordinary necessity requireth the drawing of his sword; as to resist thieves and robbers, or enemies setting upon him, or the place, where he liveth; in which case it is no good citizens part to sit still, but to resist to the uttermost of his power.

Thirdly, Whether the temple were not polluted by giving order to have blood shed there? Answ. It is requisite, that the place dedicated to the worship of God should as much as may be be spared from shedding blood therein; but the Lord himself biddeth to pluck willful murderers from his Altar and to slay them, and inspired Solomon, who caused Joab to be slain there, did by his fact sufficiently justify this of Jehoiadah, but of this enough hath been said before upon that touching Joab; and yet indeed by his military preparation there was no blood finally shed there, for Athaliah was carried forth and slain.

To return therefore to the Kings coronation, here are three things said to have been done unto him about his inauguration. First, a diadem or crown was set upon his head. Secondly, the testament was put into his hands. Thirdly, he was anointed, although some for (the testament have) the ornament, as Martyr saith, and rendereth it, howsoever in commenting upon it he preferreth, this reading, the testament: and indeed, it is to be preferred, although the word may also signify an ornament, and both Pagninus and Vatablus take it so. For Deut. 17. 19. it is commanded, that the King should have the book of the testimony by him, and read therein all the days of his life; neither do we read in any place of other royal ornaments besides the crown, and of putting this book into his hands, according to the Vulgar lat. there was now good reason, because it had been in the days of his grandmother, father, and grandfather so much neglected. The crown set upon his head glittering with gold and precious stones served to show his kingly dignity, that he might be honored the more: the book of the testimony, the care, that he should have to maintain the worship of God, and to beat down idolatry so much condemned in this book; and the anointing, other kingly endowments of wisdom, fortitude, and justice.

These things being done, acclamations were made, [God save the king] and trumpets sounded, and there was clapping of hands for joy. Whereupon Athaliah hearing the noise came forth, into the temple, and seeing what was done, and the King standing by his pillar, rent her clothes and cried Treason, Treason; and if Josephus may be credited, bade them take the new King and slay him, and the people contrariwise cried out, God save King Joash, and let Athaliah die. But Jehoiadah bade thē have her forth out of the house of the Lord, that she might be slain, which was immediately done, & in the way of the horses entrance into the King house she was slain, no man, that we read of, seeking to rescue her, whereby we see the miserable condition of tyrants, they may have men's bodies and lives subject unto them, [Note.] but their hearts they can never have, that they who are in Regal dignity may fear to tyrannize or unjustly to usurp. As the mother Jezebel came to a base end for her tyranny before being trodden under the horses feet; so most probably did her daughter for the like cause, because it was in the way of the horses, that she fell. Which was so called, saith Lyra, because the Nobles about the Court might come riding thus far, but then alighting they went on foot to the temple. Wherefore Josephus is not to be heard, when he saith, that she was carried down to the brook Cidron, and slain there.

Touching her rending of her clothes, she did that in detestation of the fact, and out of extreme sorrow, it being a ceremony in use not only amongst the Israelites, but the heathen also, as Martyr noteth out of Suetonius, who saith, that Julius Caesar made an oration unto the people with his clothes rent when civil wars were began, the tribunes of the people being violated, & compelled to depart out of the city

Then Jehoiada made a Covenant between the Lord and the King and the people, &c. and between the king and the people. Things being so much out of order, the wise Priest thought it necessary now that he had made Joash king, to direct him and the people to make a Covenant with the Lord to root idolatry out of the land, and to restore and maintain the worship of God pure according to his word, and to join the people and king again together as one in doing this to direct him to make a covenant with them to rule them in justice and equity, and them to make a Covenant with him, to obey and serve him as their King and Lord. Neither was this done without effect, for immediately they went about that, which their Covenant tied them to, viz. to destroy the temple of Baal and the idols therein, and slew Matthan the Priest before his altars. And thus doing, they had godly Asa going before them, who coming after idolatrous Abijam, and Rehoboam together with the people, made a covenant with the Lord, and did mighty beat down idolatry. Oh that as the house of Commons hath entered into such a Covenant, so the King and Lord's would be pleased to do likewise, that all the people and not some only might follow them, and so together join their forces to root out popish superstition, which of late hath been so much magnified amongst us. And the Priest set governors over the house of the Lord.] 2 Chron. 23. 18. And Jehoiadah set prefectureships in the house of the Lord, which were committed to the Priests, the Levites, whom David had distributed, &c. It may seem by this in the kings, that some Captains with their bands were set to ward about the temple, that the Priests might securely in those tumultuos times do their office therein, as some understand it, but the Chronicles maketh it plain, that nothing else is meant hereby, but that he appointed the 24 courses of Priests first instituted by David to serve in the Temple, as formerly they had done, and verse. 19. the porters to keep out the unclean.

After this the Centurions and the guard, and all the people conducted the King to his palace, and set him upon the throne. But all that went before touching the destruction of Baals house, and the settling again of the Priests in their courses could not be suddenly done, but required some days for the doing thereof, wherefore it must be conceived either that the king was conducted to his house before all this was done, yea they being but begun only, as some hold, or that he remained certain days after his coronation still in the temple, happily where he had been kept before till they were done, and then this company repairing to him again, conducted him to his house with great joy, which is the more probable, both because according to this order, his carrying to his house is set forth, and because it is said, Jehoiadah took the Centurions, Captains, &c. as implying his calling them thither again, after the businesses before spoken of ended. And now the city had quiet, they had an unquiet life before under a tyrannical Queen, who together with her husband, as Josephus saith, built a Temple unto Baal and set up his worship, which doubtless was the occasion of many quarrels betwixt the Baalites and the servants of the Lord, but now there was an end put unto them all, neither did any rise up to revenge the death of Athaliah, and so they enjoyed great quietness and peace.

Rabanus upon Athaliah maketh this Allegory; she seeking to destroy all the seed of David, setteth forth the synagogue of the Jews seeking to destroy Christ and Christianity, for as Athaliah, so she reigned, whilst the Temple and ceremonies of the law stood. But Iehoshaheth setting forth the Church, kept Joash close and so preserved him in an inward place of the Temple, in like manner the Church preserved the faith and love of Christ in the hearts of the elect by preaching him, until that the synagogue Athaliah being destroyed in the time of Titus and Vespasian the city of God had quiet and no trouble from thenceforth anymore by it.

CHAP. XII.

IOas was seven years old when he began to reign. In the seventh year of Jehu he was made King and reigned 40. years, &c.] The kingdom of Judah being much disordered by Athaliah, cometh now by the divine providence to be under a child; from whom in human reason, what could be expected for the amending of their condition. But it pleaseth God, by weak means oftentimes to do wonderfully for the magnifying of his own power and mercy, and so he did at this time, Joash by the good instructions of Jehoiadah the high-priest, did well, and was accordingly rewarded with along reign, whereas his father and grandfather that were wicked, reigned but a short time. His mothers name also was Sebia of Beersheba, which was one border of the kingdom of Judah, that we might know, that she was not alienigena, but rightly bred as his fathers mother was not, which turned to his ruin. But this good high-priest lived not always with him, as is afterwards shown, and then he did evil.

But the people still sacrificed in the high-places.] That is, as hath been before shown, upon such mountains, as whereupon their holy forefathers had anciently sacrificed, but it was unto the true God and not unto idols, and therefore yet tolerated, as it had formerly been by godly Asa, the great grandfather of this King, of which see more there.

And Joash said unto the Priests, all the money of the Saints, the money of him that passeth, the money of souls, and the money of him that willingly offereth, the Priests shall take to themselves, and repair the ruins, &c.] The vulgar Latin, to make it more plain, The money of the saints, which is brought into the house of the Lord by those that pass, which is offered for a price of the soul, &c. Here Lyra reckoneth but two sorts of money; first, that of the half shekels, which all were appointed to pay when they were numbered by the poll from 20. years old and upward. Secondly, voluntarily given by such as were more wealthy. Wolsius besides these two, nameth a third, viz. the money vowed by any for the preservation of their lives in danger. But forsomuch as the same is said to be paid for the life or soul, which is paid by those that pass under this reckoning, for it is said, he shall give for the redemption of his life, that there be no plague amongst you, and this shall be given by everyone that passeth to the numbered, it is plain, that the money of every ones life, and the money of him that passeth, is all one, and if we make a third sort of money here appointed to be gathered, it must be founded upon these words, the money of the saints, but hereby nothing else seemeth to be understood, but the money of the holy things, as the word [sanctorum] signifieth, as well as saints, and so the first words set down only the genus, or the money in general to be taken, and the next the two sorts, redemption money being about 10. d. and money voluntarily given, as we read was afterwards done, when Christ sitting over against the treasury, rich men cast in much, and the poor widow her two mites.

The Priests are bidden by the King to go through all the cities of Judah, to gather moneys for this end from year to year, but the meaning is, the redemption moneys, and what any would voluntarily give, as in this place. For when all from 20. years old and upward, had paid it once, others still attaining to the age of twenty, were to pay it the next year, and others the year following, &c. unless we shall think with Junius that the work of repairing the temple, at this time lasting more years, it was gathered of all over again from year to year, as in a case extraordinary it might sometime be done, seeing it is said unto Moses, When thou numbrest the people, &c. so that it seemeth when ever they were numbered, these moneys were to be taken, yea as I have shown upon that place, this numbering was from year to year, for the maintenance of divers things pertaining to the service of the temple, although Junius thinketh otherwise, and now most probably whilst the temple was in repairing, the service being intermitted, about which these moneys had been formerly bestowed, they were taken for the use of reparation. Whereas 2 King. 12. 6. it is said, that they should take these moneys of their acquaintance, but here that they should go out to gather money in all cities, it is most probable, that as the Priests dwelt in divers parts of the land, so they that dwelt nearest to some cities, where they were most acquainted, should go thither to gather it, and others to their neighbor cities. But it is to be noted, that before this 2 Chron. 24. 4 it is said, that Jehoiadah took him two wives, and this surely was not till he was of riper years, as may also be gathered by the age of his son Amaziah, who was 25. when he began to reign, therefore born, when he had been King fifteen, that is, anno 22. of his age, most probably then he took him not these wives till he was 20. or 21. years old, about the 14. year of his reign, and after this, he took orcer for repairing the house of the Lord, and yet it is said that it remained undone till Anno 23 of his reign, v. 7. If any man ask why Jehoiadah so godly a man took not order with the young king, about this so holy a work sooner? It may be conceived, that the decay was not yet grown so great, or at the least that the people not thinking it yet necessary to repair, were unwilling to contribute unto it, or Jehoiadah being very old, for he died at 130. and therefore was 90 when Joash was made king, thought not upon all things that were needful to be done, or if he thought upon this, he feared the people's unwillingness, although it proved otherwise, and so delayed the time, at length yet as Josephus saith, moving the king to provide, that this work might be done.

What this decay was is not here expressed, only it is called the breach of the house, or the place or places broken through, as the word 〈 in non-Latin alphabet 〉 signifieth. But 2 Chron. 24. 7. it is said, Athaliah being most wicked, her sons brake into the house of God, and took away all the consecrated things of the house of the Lord, to adorn Baal. The vulgar Latin, destroyed the house of the Lord.] Whereupon Jerome according to the tradition of the Hebrews, they destroyed it either by carrying out of it the ornaments, or as they say, because when Athaliah endeavored to bring idolatry into it, there was an earthquake renting it, and the Chaldee. calleth it the scissure or cleft place of the house. This of the Hebrews I pass over as an imagination of the Rabbins, because it is not spoken of in the sacred history. But we may well gather that some violence was done to the Temple in the time of such impious rulers, whereby breaches were made in the walls thereof, although the destroying of it was not attempted, and such a great rupture; and where ever else any decay was through antiquity for the Temple had now stood 155 years according to the Hebrews greater Chronicle, and as may easily be computed, or by any other means, the kings meaning was, should now be made up, and if there came in money enough, that such ornaments as were taken away, should be repaired again, as is partly shown, that it was done v. 1. Junius calleth the breach of the house, Labes domus. The Priests having the care of this reparation committed to them, were negligent in gathering the money, because no benefit should thereby redound unto them, or the people delayed to pay it, as not being willing to commit it to their trust, or having gathered it in part as it seemeth, v. 7. where they are bidden to restore it, they neglected to set upon the work: wherefore the king calleth for Jehoiadah, anno 23. of his reign, challenging him for this neglect, and forbidding the priests thenceforth to gather anymore money. For he had commanded, that this work should be done with speed, 2 Chron. 24. 4. and v. 5. in challenging them for that they made no more haste, he saith, that they might bring from Judah and Jerusalem the gathering of Moses the servant of the Lord, and of the congregation of Israel to the tabernacle, &c. pointing at the first ordaining of this numbering money, of which it hath been already spoken, and hereby it is implied, that it was an annual revenue of the tabernacle. To return to their neglect, the king for this would have them to meddle no further in this matter, and chid with Jehoiadah about it. Whereby because it appeareth, that the king had power over the high-priest (which the Pope can by no means endure now) Tostatus saith, that then the priests and laity were all alike subject to the king, but under the New Testament, the priests dignity received infinite increase, so that he can both remit sins, and make the holy body of Christ. But this is a mere delusion, witness St. Paul, who chargeth every soul to be subject to the higher powers, even under the New Testament, Rom. 13. 1.

Then Jehoiadah the Priest took a chest, and having bored an hole therein, set it on the right side of the altar, where men entered into the house of the Lord, &c.] 2 Chron. 24. 8. Therefore the King commanding, they made a chest fit, and set it in the gate of the Lord's house without. Whereas Jehoiadah is said to have prepared and set this chest, 2 King. 12. 9. it is to be understood by the kings appointment, then proclamation was made that they should bring the gathering of Moses appointed in the desert. Then all the Princes and people brought and cast in rejoicing, until they had finished. That is, they who were employed about this, repair the whole work belonging to it. For the placing of the chest, it was set in a place, to come into which a man must go through the priests court, whereinto it was not lawful for the people to enter, for it stood by the door of the house, therefore the offerers did not put in the money with their own hands, but giving it to the priests and levites to put it in, to show which, it is said 2 King. 12. 9. that the priests who kept the door, put all the money that was brought to the house of the Lord there. And this was a means wisely devised to draw the people to a willing offering, when they were thus assured that their moneys should certainly be employed, as was intended, as also the setting of keepers, and placing of the chest near the altar, that men might be encouraged to it, as to an offering made unto God, as Wolfius noteth.

And when they saw, that there was much money, the Kings and high Priests scribes came up, &c.] After that money in abundance was brought in, now they fall to the disposing of it, giving it into the hands of such as were appointed to oversee the work, and they here with hired carpenters and masons, &c. 2 Chron. 24. 11. this is more fully set forth thus, they emptied the chest and set it again in his place, and so they did from day today, till they had gathered money in abundance. That is, from time to time, so oft as they perceived that any good sum was put in. And v. 12. this the King and Jehoiadah gave into the hands of the overseers of the work, who hited therewith carpenters, &c. and thus the work went on, till it was all finished, v. 13. somewhat being added, 2 King. 12. 16. in way of commending the fidelity of those that were chosen to take care of this work, they called them not to account, for they were faithful] v. 134. before this we are given to understand, that neither basons, psalteries, trumpets, or other vessels of gold or silver, were made of this money, but that it was given wholly to repair the house withal, v. 14. But 2 Chron. 24. 14. it is said, that of the money which remained when the reparations were finished, Instruments both of gold and silver were made, for ministration in the house of the Lord. To reconcile which it is to be held, that the meaning of the Kings is nothing else, but that these monies were not given to the overseers of the workin part to make any such vessels or instruments, but only to repair the house, yet there being much money remaining still, saith that of Chron. the fidelity of the overseers was such, that they brought it to the king and the high Priest, who caused these instruments to be made therewith. So then by the care of the overseers appointed no such vessels were made according to Kings, but by the care of the King and Priest, they were of the superabounding money brought back unto them, according to Chron. so also Wolfius rejecting that of Rabanus, who saith that the money whereof these instruments were made, was the money voluntarily given, and not the redemption money, which went wholly for reparations.

Finally because other monies by the law of God were also to be paid for atonement, and consequently the safety of the offerers soul, viz▪ for trespasses and sins, which went to the Priests maintenance, it is shown, that such equity was now used, that this belonging to the Priests of right went to them, neither was any part thereof taken for the foresaid uses. What money this was, see Levite. 5. 15, 16. even the price of any man's fraud in keeping back part of the holy things, and a fifth part more added hereunto. Sallianus addeth, that in case that he who was to offer was afar off, he sent money to the Priests to buy all things for the sacrifice, and what was spared out of this, when all things were brought, went to the Priests, which is not improbable; for difference between trespasses and sins, Tostatus saith those were omissions, these commissions, see before upon Levite. 5.

Pelican maketh the negligence used about repairing the Temple, a figure of the neglect to reform abuses in the spiritual Temple, that is, the Church; for as breaches made the Temple ruinous, so corruptions put the Church of God in great danger of ruin, and yet in seeking to purge these out, great negligence is commonly used. And he noteth, that Jehoiadah was the only priest, that ever took care about repairing the Temple, but he should have said, till the time of Judas Macchabeus.

All things being prepared about the Temple, as was aforesaid, sacrifices were there constantly offered unto God all the days of Jehoiadah, 2 Chron. 24. 14, 15, 16. but then he being very aged, viz. 130 years died, and was honourably buried for his good deserts in the sepulchers of the kings of Judah. And the princes of Judah after this coming flatteringly to Joash with most lowly reverence so wrought upon him, who had always hitherto shown himself a most godly king, that they drew him to idolatry, to worship idols in groves, leaving the house of the Lord, to the provoking of his fierce wrath against Judah and Jerusalem, v. 17, 18.

The good demerits of Jehoiadah are thus expressed in the text. For the good, which he did in Israel towards God, and towards his house. That is, in Judah, and not in the kingdom of the ten tribes, with which he had nothing to do [towards God] saith Jerome in beating down idolatry, and (to his house) in repairing it. For this also God blessed him with long life beyond any, that went before him since Jacob's time, who was of the same age, when he went down into Egypt. And his so honorable a burial, is to be ascribed to the piety of Joash, to whom he was as a father, as long as he lived, and therefore was by him accordingly honored both in life and death.

After the death of Jehoiadah the court-sycophants, whose hearts had been all this time towards the idolatry formerly practiced by his father and grandfather and grandmother, in all humility move him, that this religion might be set up again; in the text no more is expressed, but that the Princes of Judah came before Joash worshipping him, to whom he hearkened, and so they left the house of the Lord and worshipped groves and idols. Whereupon Lyra following R. Solomon saith, that they persuaded Joash to accept of divine honor, and to this he yielded, because one idolatry easily draweth on another, they soon added hereunto idolatry with groves and other idols also. And he feigneth, that they drew an argument from his living in the temple six years, where none, but the priests must come upon pain of death, yet he continued there so long without any hurt, which proved him to be more then a man, a god, and this is followed by Hugo Cardinalis and Pelican. But the ground of this opinion is too weak, viz. their bowing of themselves to him, which is no more then Bathsheba and Nathan the prophet did to David, or then is commonly done to any king. Whereas it is said, that he hearkened unto them, it is a forcing of the words to strain them to this, that he was willing and agreed, that worship should be given to him as to a god, neither was the like ever done to any king of the Jews before or after. However the heathen Emperor Gaius Caligula presumed to set himself so up. Neither is it probable, that God would any time have tolerated it in him, being so well instructed, as he was, but presently have stricken him with some miserable death, as he afterwards did Herod. The words of the text indeed are so brief, that hereby it becometh questionable, whether they moved Joash to turn idolater with them, or only to give them leave to serve such gods, as they had formerly done, because nothing else is said, but that they came and bowed unto him, and he hearkened to them, & that then they forsook the house of God, &c. But what they requested is not expressed, nor that they made any request at all unto him, but left to be gathered. So that from this Scripture we can rightly gather no more, but that they leaving him free, if he pleased to go on in serving the Lord in his house, as he had been by Jehoiadah taught, desired, that they might have liberty, as in times past they had, to set up in other places such worship as was used in other nations, which were most flourishing. And this being granted, they did so, but that the king did thus also, it is not said. Yet Josephus saith, that both king and people did it. But no more can hence be certainly affirmed, but that he tolerated idolatry in his kingdom, being drawn by their flattery, who durst not move him herein all the days of Jehoiadah his life, but now he being dead, moved for it and prevailed. Yet because he degenerated so far, that he commanded Zechariah, a most godly priest, and son of Jehoiadah to be slain, when he reproved him, as is by and by shown, it is most probable that he turned idolater also together with them, seeing this is peculiar to idolaters to be cruel and bloody, by the instigation of that murderer the devil, whom they serve. We may note hence, first, what need we have [Note.] always to pray, that we may be upheld in the truth, seeing Joash being godly so long, yet now destitute of his old tutor, fell so souly. 2, that it is of greatavail to commit youth to good tutours & governors. Thirdly, that there is not a more pestilent way of corrupting princes or others, then flattery, that by showing an hatred always of such, we may keep out of their danger. Fourthly, that to tolerate a false religion, is the very way for kings to overthrow themselves and their kingdoms, although they embrace it not themselves, as the sequel here declareth.

He sent unto them his prophets, who protested unto them, but they would not hear them, &c. God being so greatly provoked, yet judged them not immediately, but first admonisheth them to turn from his great wickedness, and it is said not a prophet, as if he had sent one only, but prophets, that is, many one after another, who exaggerated this sin unto them, and threatened them with judgments, if they did not, laying before them doubtless the examples of other wicked kings and people, as of Jeroboam, Baasha, and Ahab, for thus prophets used to deal in the like case. He deferred therefore long to bring his judgments upon them, out of his accustomed goodness, seeing it is not to be supposed, that these prophets were sent altogether; but first one, and then another, afterwards a third, that when by no means they would be reclaimed, their censure how severe soever, might follow the more justly. But they were so far from being moved by these admonitions, and this long patience, that they went on in their wickedness, without regarding what the prophets said. And they persuaded the king most probably, that he being greater then they all, needed not to regard them, but do what he pleased, notwithstanding their admonitions and protestations, as other kings of the heathen did.

Then Hazael king of Syria fought against Gath and took it, and then set his face to go to Ierusalom.] For here most rightly cometh in the history of the kings again not sooner, as Cajetan would have it, when he saith that this war happened before the death of Jehoiadah, for punishments follow sins, and go not before them, nor latter, as Tostatus, and Genebrard, and Josephus, would have it, when they say, that Zacharias had first impugned their idolatry, and was slain; so making but one only coming of the Syrians against Jerusalem, for they came manifestly twice. First taking a bribe without doing further hurt, and then this shaking off the rod over them, as it were not working, at the end of another year, when they had raged against holy Zacharias to the shedding of his innocent blood, with a few, killing and slaying many, and all the princes of the people, &c. Thus also Junius. Touching Gath, it was a city of the Philistines subdued by David, & ever since that time till this held by the kings of Judah, for Rehoboam is said to have repaired it, and Josephus writeth of it, as being now under the king of Judah. Hazael therefore in beginning his war, here fought against Joash, and prevailing went on to the chief city of the kingdom, Jerusalem, thinking to take that also. But Joash fearing it took all the sacred things, which Jehoshaphat, Joram, and Ahaziah had consecrated, and his own sacred things, and all the gold, &c. It may seem strange that Joram & Ahaziah being idolaters should consecrate anything to the house of God, but it is to be conceived, that they did it in the beginning of their reigns, before they declared themselves, according to the accustomed manner of the kings of Judah their predecessors, that their reigns might be the more auspicious. Whereas it hath been already said, that the temple was before spoiled of all the ornaments which were carried into the house of Baal, so that it may seem there were now no precious things therein remaining, it is to be conceived, that when Iehoidah caused the house of Baal to be destroyed, he first took and brought these ornaments out, and being sanctified, restored them to the house of God again, but now the temple being forsaken, and groves frequented, it was just with God to give these precious things into the hands of the heathen, and so the king of Syria departed from Jerusalem home again for that time. For his other coming against Joash, as this is wholly omitted in the Chronicles, so is that here, there being only a reference made to the book of the Chronicles of the kings of Judah, for the rest of the acts of Joash in this place. Wherefore we must now again look to 2 Chron. 24. 20, 21, 22, 23.

Moreover when the spirit of the Lord coming upon Zachariah the son of Jehoiadah] he from an higher place threatened them with God's judgments for their foul sins, they conspiring against him, stoned him in the court of the Lord's house by the kings command, who remembered not the kindness of Jehoiadah his father towards him, Therefore at the end of the year certain bands of the Syrians coming up, destroyed the Princes, &c. When this holy man saw that the judgment before going made the King and his Princes no whit the better, he according to his place, as the spirit moved him, inveighed most earnestly against them, and threatened a greater judgment to come upon them by the Syrians, at what time they should have no help from the Lord. For some hold that he was high Priest after his father, as Tostatus and Wolfius, Pelican, &c. But in the Hebrew Chronology Pedaiah is said to be high Priest now, and Zachariah a priest and a prophet, Genebrard followeth this Chronology, Josephus calleth him that was high-priest now, Phidaeas. And because the Scripture saith nothing of Zachariah his being high-priest after his father, we may well follow the Hebrew Chronology, holding that Jehoiadah had another elder son, who succeeded him in this office. And if Zacharias were not high-priest, yet he was a priest and a prophet, and so a sacred person, who should have been reverenced, and the rather, because he was the son of so well-deserving a father. But such is the madness of idolaters being opposed in their idolatry, that all respect of persons being laid aside, they breath out nothing but slaughter and bloodshed, against those, that tell them the truth, and so did Joash and the princes of Judah against Zacharias, and not only against him, but as may be gathered from verse. 25. against his other sons also, for it is said, his servants conspired against him for the slaughters of the sons of Jehoiadah. Unless with some we hold, that the plural number is put for the singular, which is not unusual in the holy Scriptures, as where Sarah Speaketh of her giving children such, when she had but one, and of the thieves crucified with Christ, it is said, that they railed upon him, when only one did so. Therefore the vulgar Latin rendereth it by the singular number, and Josephus also, yet Jerome saith, that Zacharias was slain together with his sons, and that not improbably, although he only be first spoken of, seeing it is said likewise of Naboth at the first, but afterwards by Jehu his sons are spoken of, as slain also. Our Lord reciting this parricide saith, Zachariah the son of Barachiah, whom ye slew between the temple and the altar. Junius and Hugo Cardinalis, Lyra, and others say, that the same man had two names, as many more have had, or that he was called Barachiah commonly by the people, the blessed of the Lord, as the word signifieth, because he enjoyed the blessing of so long a life, far beyond others, and was a blessed instrument of so much good, to restore the decaying estate of that kingdom and church. But why the murthering of this man is instanced in next to the murthering of Abel, when as it was 800. years before the time that Christ spake thus, and in that space they had murdered many more prophets? is a question. Junius resolveth it by saying, that Zacharias dying called for revenge, as Abel's blood had first done, for he said, the Lord shall see and require it, 2 Chron. 24. 22. and the like is not said of any other martyr. Wherefore our Lord threatening revenge, nominateth two examples alike, and passeth over all others, leaving all the righteous blood also shed from Zacharias till his time, to be understood hereby. What other opinions there are touching Zacharias the father of John the Baptist meant there, or Zacharias one of the small prophets, see my comment upon that place. Genebrard relateth a tradition of the Jews, that his blood continued bubbling up, until the time of Nebuchadnezzar, as calling for revenge still, so long after. And out of Epiphanius, that after this blood-shed the answers of God ceased, because the temple was hereby polluted. Whether this were so or no is uncertain, because many wonders are invented and pass for old traditions, but this murder indeed was most heinous, as the sacred history noteth, saying, the King remembered not that kindness, which Jehoiadah his father had shown towards him. For he saved a venomous serpent from destruction, to be the death of his most dear and godly son, which was the highest degree of ingratitude, and a child of the family, where he had been tenderly brought up, which was most unnatural, his father and mother also adventuring their lives to save him, that gave out this bloody command, which was unparaleld tyranny, and that for nothing but zeal for God, and against most abominable idolatry, and obedience to his spirit moving him, which was a very presumptuous fighting against God himself, and therefore if he did miraculously a long time after show his displeasure against it, he did but thus brand it to deter all men from the like ever after.

Therefore at the end of the year, certain forces of the Syrians coming up against him, invaded Judah, &c. v. 24. And although these forces were but few, yet the Lord delivered multitudes into their hands, &c. so they executed judgments upon Joash. After so horrible a sin, judgment was not long deferred, the king of Syria himself came not, for it is thought by some, that Hazael was now dead, and a new king set up in Syria, who not regarding the great price not long before paid to his predeceslour by the king of Judah for his peace, entered his kingdom with some forces to spoil and destroy those, whom the Syrians commonly counted their deadly enemies, as they did them. And it seemeth, that he was extraordinarily stirred up by God, who hated so much the abhominable wickedness of Joash, because otherwise he should have done like a desperate man, to send out fewer against many more, unless it shall be thought that he presumed upon the valor of his men, and the cowardice of Joash, who had formerly without making resistance compounded with very great treasure with Hazael. However, the hand of God was certainly in it, as the words of the histroy do imply. Therefore the forces of the Syrians came up, &c. viz. Because when he consented to idolatry he dealt so tyrannically with Zacharias reproying it, and God delivered great multitudes into their hands being fewer. Thus fulfilling that which is threatened in the law against transgressors, Levite. 26. 37. ye shall have no force to stand against your enemies. For their invading of Judah and Jerusalem, it is most probable that it was done in this order, first their coming being heard of, the king gathered a mighty army and went out to fight against them, but the Syrians having slain many of them, and put the rest to flight, went on to Jerusalem, and having slain the Princes and done what they would to the king, most probably wounded him incurably, they took the spoil of the Princes and sent it away to their king in Damascus; the vulgar Latin hath it] in regem ignominiosa exercuere judicia, that is, saith Jerome, they used hiw basely, or slaying his sons before his face, they upbraided him by his wickedness committed against Zachariah. Whatsoever the judgment was, it seemeth that he was evil entreated by them in that they left him grievously sick and full of pain and torment by reason thereof. For it is said, they left him in most grievous diseases, v. 25. Vatablus thinketh, that by their executing judgments upon him is meant that they punished him diversely, and it is most likely, that hereof he fell thus sick. Lyra, that they wounded him with divers wounds, which were not mortal, and so left him languishing. And it is to be noted, that having him and his city in their power, they neither slew him outright, nor took possession of the city, nor carried him away to be ransomed; for in this the singular providence of God appeared, who would have him reserved after much misery endured in his body, for his foul falling into the abominable sin of idolatry, to be slain by his own servants, who ought to have reverenced him, for his shameful murthering of Zachariah, whom he ought to have reverenced for his fathers sake, to whom he had been more obliged, then any of his servants to him. For so it followeth, 2 Chron. 24, 25. His own servants conspired against him for the murder of the sons of Jehoiadah, and in his bed slew him; and they buried him in the city of David, but not in the sepulchers of the kings.] v. They that conspired were Zabad the son of Shimhathah an Ammonitesse, and Iehoshabad the son of Shimrithah a Moabitesse. 2 Kings 12. 21. he is said to have been slain by his servants in the house of Millo, of which, see 1 Kings 11. 26. it was a building reared up by Solomon upon a prerupt place, which he filled up, which goeth down to Silla, where the house stood which Solomon built for Pharaoh's daughter, when he had levelled the ground. Junius understandeth Silla appellatively, as signifying an heap of earth, and not as a preper name. It was then in his own house, that he was slain. And of his murderers one is said to be Iosachar the son of Simeath, the other Iehosabad, the son of Somer, so that it seemeth, that the first had two names, and the mothers of them both likewise.

Josephus saith, that they were a kin to Zachariah, who thus revenged his blood-shed. But we may rather with Wolfius observe the suitableness of the judgment with the sin of Joash. One of his murderers was an Ammonite by the mothersside, the other a Moabite descended from two nations, that came of Lot, whom Abraham had saved from destruction out of the enemies hands, whereinto he fell in Sodom; but as they ungratefully sought the destruction of the Hebrews, the children of Abraham, so did Joash against the children of Jehoiadah, to whom he was obliged for preserving his life, when he was in danger to loose it, and therefore it was just with God, that he should now perish by the hands of some of these nations, and those most probably his slaves, born of women, that were enthralled unto him. He was as an Ammonite in condition, and therefore an Ammonite was made his executioner; lib. trad. Hebr. saith, that this is set down to denote the wickedness of the Jews, they would not take revenge upon Joash for that foul murder, therefore men of another nation were stirred up to do it. But seeing they were murderers for this, it is to be held, that their malice stirring them up, God permitted it for the blood of Zachariah.

And they buried him with his fathers in the city of David.] which least it should be understood of the sepulchers of the kings, the Chronicles saith, that it was not there, as he was unworthly of it, so he had not that honor; the high Priest who acted a kings part better in restoreing and well upholding all things, had this honor, but the king thought unworthy to lie near him, whom he so much wronged in his posterity, was buried less honourably in some other inferior burying place. If any shall marvel that his son would suffer it, most probably his body was so corrupted with his disease, that it was not to be buried with any solemnity, and therefore not amongst the kings; and the hand of God so grievously upon him, shown him to be so hateful unto him, that men durst not thus honor him, so it was verified in him, pride went before, with which he swelled through the flattery of the Princes, so as that he thought he might do what he listed, as having all power, and dishonor followed after. And Amaziah his son reigned in his stead.] From hence some gather, that the tradition before spoken of, is not true, viz. that the Syrians slew his sons, determining this to be one of the judgments which they executed upon him; for if this had been so, saith Lyra, he should not now have had a son to reign after him, and therefore he saith that book of the Hebrew questions wherein this is contained, is none Jerome's, as also appeareth by the style; and because in lib. de illusir. viris, where Jerome reciteth all the books by him written, he mentioneth the book de Hebr. quest. upon Genesis, but not any any other. Wherefore he concludeth, that it was written by some Jew, who mingled together things true and feigned. In which his censure touching that book, although I deny not, but it may be just; yet his arguement against that particular touching Joash his children is not good. For some might then be slain, and yet one escape by a singular providence to reign after him, that the promise made unto David might stand. There was great peril of cutting off all his posterity before, when Joash was preserved; which yet the faithful not knowing, were tried 6 years together, whether they would continue to believe it, even all the time that he was hidden, and now again the like danger was renewed by the Syrians, touching whom being masters of Jerusalem and of the king, it may be wondered that they destroyed not all his sons. And no less illustrious was the divine providence once before both these in preserving Ahaziah, when all the rest of Jehoram's children were taken away by the Philistines, that in him David's line might be continued, so that God in judgment remembereth mercy, and how greatly soever provoked, will never falsify [Note.] his word, to the comfort of the faithful. But his sons and the burden imposed upon him, and his founding of the house of God, behold they are written in the book of the Kings, and then followeth. Amaziah his son reigned in his stead. For the place where these things are written, Junius referreth us to 2 Kings 12. but there is no mention made of his sons, nor in any Canonical Scripture, but only in general, 2 Chron. 24. 3. that he begat sons and daughters, and of his building the Temple decayed is less said, then in Chronicles, and although the treasure which he sent to the king of Syria to depart from him be there spoken of, yet nothing is said of a burden of tribute imposed upon him. Wherefore it is most probable, that not 2 Kings is meant, but some other book, wherein the histories of the Kings were more largely written, which was not Canonical Scripture, and so as many other writings of the Jews perished in the many mutations, which befell them.

CHAP. XIII.

IN the 23. of Joash King of Judah, Iehohaz the son of Jehu began to reign, &c.] This King as his father had begun to him, went on in the sin of Jeroboam, worshipping the golden calves, and the Lord accordingly went on to punish him and his people, by Hazael the king of Syria, and his son Benhadad after him, who did so waste and destroy the people of Israel, that, as it is said v. 7. they left him not above 50. horsemen, 10. chariots, and 10000. footmen. But when Iehohaz was brought thus low, he sought to the Lord, who heard him, and gave them a savior, &c. who this savior was, because it is not expressed, Lyra saith, that R. Solomon conjectureth, that Joash his son is meant, of whom it is said, v. 25. that he smote the Syrians three times in the days of Benhadad the son of Hazael, and recovered the cities which Hazael had taken from his father Iehohaz, and Junius followeth the same. But Lyra rejecteth it, because it is said, he was delivered out of the hands of the King of Syria, whereas the victories by Joash obtained against the Syrians were after the death of Iehohaz. But Lyra was herein much mistakens for it is not said in the text, he was delivered, but God gave a deliverer to the people of Israel, & liberatus est populus, the people or Israel, not the king, of whom no mention is made. Wherefore notwithstanding this objection, that exposition may be good. God gave Joash, a savior to the people, although not in his fathers time, yet soon after. Whereas it is said, yet they ceased not from their sins, as if the deliverance were then; it may be conceived that immediately there was by God's mercy a cessation from war, some good angel of God being sent out for this purpose, to stay the king of Syria from coming against them anymore, by striking a terror into him and his people, or some other way as seemed best unto him, as the same Lyra conceiveth. Tostatus saith, that by this savior is meant Jeroboam, the son of Joash, because it is said, that by him God saved Israel. By the savior then here spoken of, is not meant one only at one time, but three. First, immediately upon their humiliation, he sent a good spirit invisibly to stay the Syrians from coming anymore against them in the time of Iehohaz. Secondly, Joash saved them yet more through the prophesying of Elishah, v. 19. when he went three times against them, and overcoming them, recovered his cities formerly lost out of their hands. Thirdly, Jeroboam most of all, who recovered all the land of Israel out of the enemies hands, from the entering in of Hamath, unto the sea of the wilderness by the prophesying of Jonah, chap. 14. 25. Josephus saith, that God made Iehohaz himself a savior to Israel, who having but 500. horsemen and 10000. foot left him, (he should have said 50.) went with them against the Syrians, and took from them many great cities, and made great slaughters of them. Which is manifestly false, because it is expressly said v. 25. that Joash the son took the cities, which his father had lost; and of the state of Israel, whilst Iehohaz lived, no more is said, but that they came out of the hand of the Syrians and sat in their tents, as in times past; that is, being quiet and no more vexed with wars, the Syrians being held by a divine power, thenceforth from making war upon them. For the name [savior] it is commonly given to men extraordinarily stirred up by the spirit of God to save Israel, being oppressed by his enemies a long time before.

But they departed not from the sins of Jeroboam, &c. but walked in everyone of them, and the grove stood still in Samaria.] Of which grove see 1 King. 16. 35. and how it was planted by Ahab. And thus they did, although they were beaten by wars of the Syrians, even as the dust under our feet, and of so great multitudes, which might formerly have been raised to go to war out of Israel, now there were left only 50. horsemen, 10. chariots, and 10000 foot. Which is set down, as to make it appear, how deeply grounded this wickedness was in them by a continual accustoming [Note.] themselves to it, that we may be ware of sinful customs. So to magnify the goodness of God, that he would be entreated, and his power, that he could by such an handful of men (who could not be much increased in so short a time, as between this and the time that Joash went against the Aramites) give so great victories to Israel. But it was not for any complacency that he had in their seeking to him with their lips, when their hearts were far away from him, but to keep his covenant with Abraham, Isaac, &c. as is expressed chap. 14. 27. and because he had yet set them a longer time, before he would destroy them, that his exceeding great patience might be admired by all men, and praised, who still upheld their state, when they were so near to utter ruin, and that when afterwards having so long a time of repentance granted, they abused it, and were destroyed by the Assyrians, his judgments might be acknowledged to be most just.

For the rest of the acts of Iehohaz and his valor, we are referred to the book of the Chronicles of the Kings of Israel, that is, their annals; and his valor saith, Wolfius, is mentioned to intimate, that Israel was not brought so low in his time, [Note.] through his sloth or cowardice, but by the judgment of God, justly making the valor of the wicked vain. For no power or fortitude is of any avail against enemies invading us, if God be forsaken, and so becometh an enemy.

Then Iehohaz dying (and being buried, his son Joash reigned in his stead, anno 37. of Joash king of Judah he began, &c.] Whereas v. 1. Iehohaz is said to have reigned 17. years, beginning anno 23. which must needs be to the 39. of Joash, the king of Judah at the least, it is conceived by expositors, that he made his son consort of the kingdom with him two years before his death, or as some think three, and he reigued 16. years, whereof two or three passed in his fathers time, the rest he reigned alone. The Septuagint reconcile this difference by rendering it thus, anno 39. of Joash, not respecting so much the Hebrew verity, as the making of the matter plain.

The wicked life and death of Joash is spoken of by anticipation, and Jereboam's succeeding him in the kingdom, as appeareth v. 14, 15, &c. where his history is again prosecuted, and ch. 14. 8, 9, &c. The reason of this brief running over the history of Joash at the first, as Wolfius well observeth, may be, because all which he did worthy of remembrance, was to be brought in under the histories of Elishah and Amaziah, which here follow, by the prophesying of the one he being encouraged and made successful in his wars against the Syrians, and by the provocation of the other being drawn out to that victory against him. The sacred historian therefore stayeth not in telling anything of Joash, but of his wicked life and death, and so hasteneth to Elishah his last sickness and death, where there is occasion again to speak of him, and then to Amaziah, in the time of whose reign, what happened between him and Joash is recorded.

And Elishah was sick of the sickness, whereof he died, and Joash went down unto him and wept, &c.] This was according to the Hebrew Chronology, anno 10. of Joash, from whence it is gathered, that Elishah had been a prophet above 60. years, as the same Chronology speaketh, seven under Jehoshaphat, five under Joram, six Athaliah, forty Joash, eight Amaziah, unto which if twelve be added, whilst he followed Elijah and the years of his age, when he called him thirty, as may be conjectured, the whole time of his life, was 108. Yet others, saith Wolfius, think, that Elishah died in the beginning of the reign of Joash, unto which he rather assenteth, because even in the time of Iehohaz his father, it is said, that God sent them a savior, therefore saith he, it is not probable, that it was deferred to his tenth year. But if they were quiet and free from the invasion of the Syrians all that time, the fulfilling of this was begun long before, and from henceforth more. Touching Joash his visiting of Elishah and weeping, although he were a wicked king, yet herein he gave a good example to visit the sick, and to show other Princes, in what account they should have the holy prophets of the Lord. And yet I cannot think, that this [Note.] visit was without the singular hand of God leading him, that he might be made by the ministry of the prophet, a deliverer to Israel from the hands of the Syrians. And therefore the hand which brought him, made him weep when he was come, to see so worthy a man as Elishah ready to depart, who was as he called him, as a father to care for him and his kingdom, although unworthy, and the chariots of Israel and horsemen thereof, that is, the greatest strength to defend it, that he might be moved by the spirit, where with he was endued, to do something for him now before his departure, seeing his case and the people's would be lamentable, as he conceived, when they had lost him their greatest strength, by reason of the power which he had with God. And it is to be noted, that he speaketh to him in the same words, wherewith Elishah spake to Elijah when he was taken away, 2 King. 2. 12. as if he were led by the same spirit of love and reverence towards him. Wolfius observeth it as a remuneration of Elishah his piety towards Elijah in that the like was now ascribed to him. But how could Joash speak thus to Elishah when as he yet living the Israelites were so greatly oppressed by the Syrians, as hath been already shown? Answ. He had heard of his assigning the kingdom to his grandfather Jehu, Joram being slain, and that his prophesying was verified, seeing he was mightily set up, and his son after him, and now himself being the second generation of the four, to whom the promise was made, and in the days of Joram, that he had divers times disappointed the Syrians forces, by discovering their plots, and lastly, bringing them into the kings power. Wherefore he conceived, that if he would, he could still do as great things for Israel, if he might live amongst them, and hereupon he so styled him, that he might insinuate into him, and obtain his favor to do as much for him before he died, as in times past for others, his predecessors in that kingdom.

Then Elishah bade him take bow and arrows, and lay his hand upon the bow, which done, the Prophet laid his hands upon the Kings, having first bidden him, open the window towards the East. Then at the direction of the Prophet the King shot, and Elishah said, the arrow of the salvation of the Lord against the Syrians, &c.] By an out ward symbol or sign of bow and arrows, he would, that he should understand and not by word of mouth only, what the Lord would do by Joash, as the instrument for the saving of Israel from the Syrians, and for their destruction who had now long oppressed them. So the prophet Abijam formerly shown Jeroboam, that the Lord would make him King over ten tribes, by renting his garment into twelve parts and giving him ten, for his further confirmation, and to make in him the deeper impression, and also to streng then him to this mighty work, and the prophets afterwards did often use signs, of all which, as of holy sacraments, this was the use. And this of shooting an arrow towards Syria, for it stood eastward, saith Lyra, to which part the window opened, was a most apt sign to show the piercing of the Syrians with the Israelites arrows, through God's power, who hereby shown, that he would strengthen the kings and their hands for this end, when the Prophet laid his hands upon the kings, although Lyra derogating from God saith, that it shown victory to come unto him by the merits of the prophet. But whereas Elishah addeth, thou shalt strongly smite the Syrians, till thou hast consumed them, he being about to show it by a further sign, wherein Joash not doing according to his expectation, he retracted and said, now thou shalt only smite the Syrians three times. For he bade him take the rest of the arrows and smite against the ground, and he smote three times and then ceased, at which the Prophet waxing angry, said, thou shouldst have smitten five or six times, and so thou shouldst have smitten the Syrians to consumption, &c. It seemeth, that God had revealed to Elishah, that if Joash being bidden by him to smite the ground, should smite with his arrows five or six times, the Syrians should by him be utterly destroyed, but if under that number, he should only so many times overcome them, this work of their utter consumption, being reserved for another, as it was indeed, for his son Jeroboam after his death. Wherefore Elishah said no more, but bade him smite, supposing, that he would have continued to do so, till he had cried enough. But seeing him give over so soon, he was greatly offended for the discredit of his prophesy, which now could not take such effect through Joash his fault, he had stinted himself to the number of smitings, wherewith he should smite them, and therefore should now go no further in victories over them. The word translated here [fortiter] strongly, by Junius who I follow in this particular, is Aphek in Hebrew, and commonly rendered, thou shalt smite them in Aphek, a certain place saith Wolfius, being named, the more to assure him, and not an uncertain Oracle like that of Apollo being uttered. Now there was an Aphek a city of Judah, of which Josh. 15. and another in Ashur, Josh. 19 and at this last most probably this destruction of the Syrians should be made, the very place, to which they formerly chose to come in the time of Ahab, and were destroyed unto 127000. and therefore it is now again appointed to be the place, for more confirmation. Pelican saith, that Aphec in Judah is meant. For the mystery of this, that Joash smote the earth only three times and no more, doing thus against himself to his hindrance, in respect of the utter destruction of his deadly enemies, which for this his remissness he could not compass. It is according to Wolfius, hereby shown that we through our own negligence cannot conquer over our spiritual enemies, because having begun well and with a good spirit to fight this spiritual battle we persevere not, but so give in, that they continue still to hinder our felicity, seeing such as endure to the end only, shall be saved. Or according to Rabanus, that who so believeth only in the trinity set forth by the three times, and doth not add unto his faith also charitable and virtuous actions, prejudiceth himself in respect of everlasting salvation, for he must smite the earth five or six times, that the Syrian like evil spirits hindering his salvation, may be utterly subdued; for faith without works is dead.

Then Elishah died and was buried, &c.] It may be marveled, that the death and burial of such a worthy is passed over with so few words. But Josephus saith, that he was honored sepulchromagnifico, but telleth not the place where, therefore some will have it in Samaria, some in Carmel, and some in Sebastea. They that are for Samaria, hold it and Sabastea all one, as Epiphanius, Beda, and Isidor. For Carmel is Adrichomius, saying that he was afterwards translated to Samaria. Tostatus thinketh that he was buried in the Sepulchers of his fathers, as it was said before of Samuel; the holy Scripture is so brief, that the place is left uncertain, as not material to be known, but when he is said to have been buried, it is left to be understood, that he had a burial according to his worth, seeing the king himself did so much honor him. And hast is made to tell of another thing happening about his Sepulcher, which honored it more then if men had done all that they could to honor it, and so the mentioning of all solemnity is omitted. It is said only that they buried him, saith