Commentary on the Old Testament Volume 2-4

CHAP. V.

NAaman the Captain of the army of the King of Syria was a great man with his lord: for by him had the Lord given to Syria deliverance, &c.] As Elijah had wrought one miracle upon a heathen woman's meal and oil, so Elishah here upon a heathen man's body, infected with the leprosy, of which, see what it is Levite. 13. and thus whilst religion went down in Israel, idolatry prevailing, it was set up by some amongst the heathen, idolatry being abandoned. Whereas it is said, that by him deliverance or saving was given to Syria, the Rabbins say, that it is thus spoken, because he shot the arrow wherewith Ahab was slain, which is not improbable, or at the least, that under his conduct, that battle was fought, which freed Syria from all danger of invasion by Israel; for which cause the king had him in great estimation. But Syria thus prevailed only for the sins of Israel, through God's just judgment giving strength and power to Naaman against them for their punishment. If it be demanded, whether Naaman were endued with grace, because it is said, that God by him gave deliverance to Syria? Martyr answereth, it is not probable that he had any true saving grace yet, because there is nothing said to intimate it, and the country of which he was, lay under the great sin of idolatry generally, and he might have added, that somewhat is said, intimating him formerly to have been an idolater, viz. his resolving after his healing, to sacrifice to none other but to the God of Israel, and his scornful contempt at the first of the message sent to him by Elishah. It is to be understood therefore, that God wrought not by Naaman for his grace, but because to deliver a people in any great danger, some man must be made an strument, and commonly it hath been such an one as hath excelled in military virtue, the Lord to commend even this as a good thing to all Captains and military men chose Naaman, who excelled herein, as he formerly saved Jabesh, Gilead by Saul, and Italy by Marius from the Cymbrians, and Rome by Fabius from the Carthaginans, and Hannibal a most powerful enemy. For the time, saying, that God by him gave deliverance to Syria, it is intimated that when any man of valor prevaileth, he is but the instrument, and the power is from God alone, that we may look up to him, and learn to love and fear, and put our trust in him, and not in any mortal man.

For the time when Naaman came to Elisha, one will not have it, as it is set down in order, because ch. 8. 4. the king of Israel is said to have talked with Gehazi about the gests of Elisha, which cannot be thought to have been done after this, but before it; seeing Gehazi was a leper always after, and with such none conversed; but they were forced to live separate, for fear of infecting others. He therefore placeth all the miracles, ch. 6. and 7. and Hazael his coming to Elishah for his Lord Benhadad, ch. 8. before this, determining the king of Syria here spoken of to be Hazael, and that Benhadad was dead before this.

But this reason seemeth to me to be too weak to pervert so much the order of the sacred history, when there is none apparent cause; for although lepers were commonly put apart, yet they might upon occasion come forth with a white wand, and happily the king had some occasion at that time to send for Gehazi, and so took the opportunity to question with him about his masters miracles, Serrarius, who is for the said disorder here, saith, that if any man will maintain the order of the history, he must hold that Gehazi repented, after his smiting with the leprosy, and so was healed again for his particular, although his posterity was not. But because this is against the text, saying, the leprosy of Naaman shall cleave to thee, and to thy seed forever.] We maintain it not thus, but as hath been already said. The means whereby Naaman came to the prophet to be healed was this; a little maid being taken by the Syrians, as they came out by bands against Israel, served his wife; and seeing her master to be a leper, wished that he were with Elishah to be healed. If it be demanded how she was brought to this belief, that Elishah could do this great miracle, seeing there were then many lepers in Israel, as our Lord saith, Luke 4. and yet he healed none of them? I answer, she heard that he had done greater works, as increasing the widows oil, and raising the dead, &c. and therefore she believed, that he was able to do this also. Now he that heareth this being guided only by the light of nature is ready to say, what good luck Naaman had to light upon such a Captive, but we that believe the providence of God to moderate in everything; must say, what a providence it was to bring this maid in the way of Naaman's soldiers, that she should be taken by them, and that she should [Note.] come to dwell in his house, and that she should be moved to speak of uch a thing as as she had none experience of before, and what a providence it was that Naaman was finitten with the leprosy to cause him to go to the prophet, that he might be converted and saved, so that we see God will provide means to accomplish what he hath preordained touching any man, although it be past man's imagination, that we may believe in God, and make use of the means as he shall be pleased to offer them for the attaining of that which we desire, as Naaman did; not in regard of his greatness, despising the speech of his poorest servant, and so as whosoever doth not, shall never attain it.

Naaman hearing what the maid said immediately reported it to the king, that with his leave he might go into the land of Israel, which he could not otherwise have done, being in such place and authority in that common wealth. The king not only gave him leave, but also wrote his letters to the king of Israel to heal him, that is, by his great prophet, who lived in his dominion. Wherein Martyr rightly observeth a special work of God's spirit in the kings heart also, in that he decided not the motion, although he were an idolater, and so did vilipend both the true God and his prophets; for God moved his heart so, that he gave all approbation and furtherance to the intended voyage. When the letters written by the king of Syria came to the hands of the king of Israel, he rent his clothes, as accounting them blaspheamous, seeing he ascribed that power unto man therein, which was proper to God alone, and he feared also that he thus wrote only to pick a quarrel with him. Indeed the letters seem to come from a proud and imperious spirit, ground enough of a quarrel, the words being these. When this epistle cometh to thee, I have sent Naaman my servant to thee, that thou shouldest heal him of his leprosy. But considering the premises that the king of Syria had heard of a prophet within Iorams kingdom that could do it, there was no cause why he should interpret the writing so, as being sent only to pick a quarrel, unless it were for the manner. And yet happily the king of Israel did not indeed conceive so much of the power that was in Elishah to heal, as that little maid of Naaman's, no nor any Prince or Lord about him, nor many in Israel; for if they had, some or other would have wished their friends that were leprous, to have sought to Elishah for cure also. But the king of Syria thinking it to be a thing commonly known in Israel, by reason of the speech of that Israelitish captive, wrote so curiously without mentioning the prophet, whom he meant he should cause to do it, as he respected him, or feared his puissance; for he doubted not, but according to the maids saying, there was one who could do it, and if he would, he could cause it to be done; and therefore he would have him by this writing to understand, that if it were not done, he would not take him for his friend, but enemy; and deal with him accordingly. Some think, that the malice of Joram was such against Elishah, that though he were put in mind of him, he would not use his help or counsel, but seeing he once before sought to him in his need, and since that time it seemeth, that Elishah was gracious with him by his offer made unto the Shunamite, ch. 4. I cannot subscribe to this, but rather attribute the kings astonishment to his simple ignorance, as not conceiving yet by what means that might be done, for which the king of Syria wrote; and therefore holding it impossible for him or any man in his dominion.

But Naaman did not only bring letters, but a great treasure with him to reward him, that should do so great a work, even ten talents of silver, and 6000 pieces of gold, and ten change of garments. Now the Syrian talent was 46. pound, 17. shillings, 6 pence, ten talents, 468. pound, 15. shillings. The 6000 pieces of gold were 1000 drachmaes, and a drahmah was as much as an Hungarian ducket, that is, of our money 7 shillings 6 pence a piece of gold, then was one shilling three pence, and 6000. 315 pound; treasure enough to give away at the Court, and to the prophets for this favor, and to bear him out like a Prince in his travel with all his train. For he thought that the prophet was greatly to be rewarded by him so great a man, and such as the King of Israel should employ to send for the prophet, or with him to the prophet, he meant not to let go unrewarded; such is the courtesy even of natural men towards their benefactors, which should make us ashamed to be unthankful for good done to us. And for his travel, being so attended much was requisite, it being from Damascus to Samaria 132. miles, and from thence to Jordan 16. and both these numbers of miles he doubled, before he came home again.

The tidings of these letters being brought to Elishah, and how much affrighted the king was, he sent word that he would have Naaman come to him, that he might know, that there was a prophet in Israel, who could do any cure, when the king himself could not tell how to get it done. For indeed the king of Syria erred greatly, when thinking, that the king of Israel could cause the prophet to heal this leprosy by his kingly authority, he wrote unto him to do it, seeing howsoever a king can command other things to be done, yet he cannot command that, which is above the power of man, as this was. And therefore neither did he send for Elishah now or before, when his army was without water, as knowing himself in this power to be his inferior, and therefore unworthy to have Elishah come unto him, as the Centurion that came to Christ for his servant, said that he was unworthy, that he should come under his roof, Mat. 8.

When Naaman came with his train to Elisha his house, which he had in Samaria, as may be gathered, Ch. 6. 32. he came not out unto him, neither bade him come in, but only sent to bid him go and wash in Jordan seven times, and so his flesh should come again as the flesh of a child. This he did not, saith Martyr, out of pride, but to avoid the overmuch reverence, which he thought Naaman would be ready to give unto him, that his mind might be intent to God only, from whom this sanation should come. But this is not probable, seeing after the cure wrought he admitted him to his presence, v. 15. when there was more likelihood of this danger. He did thus therefore more probably, both to try his faith, and to make the miracle more illustrious, seeing the Prophet neither seeing him, nor speaking to him, nor touching him, he was yet healed merely by doing as he sent word unto him. Whereas otherwise he might haply have thought, that he was healed by some virtue coming from Elisha, and not have attributed so much to God's power, which being now made so apparent might deter the Syrians from coming against Israel, which had so mighty a God to protect them. Thus also Lyra. It was not therefore pride, but great humility in Elisha out of which he did thus, that nothing might be attributed to him, but all to God, by whom he was also directed to do thus, that Naaman's pride might be pulled down, and he by humility and obedience in doing what he was commanded, although seeming too weak to produce so great an effect, might be prepared to have this miracle wrought upon him. Naaman at the first hearing of this waxed wroth, as thinking himself mocked, but being better persuaded by his servants, he went and washed, and was healed. He imagined another way with himself, that the Prophet would come out and pray for him, and lay his hand upon the leprosy, and by such means sanation might be attained, but in the water of Jordan he could not see, how there should be any virtue to do it, neither could there, but by the working of him, that is Almighty. Thus man sometimes will prescribe unto God which way he shall help him, and if he goeth not that way to work, he despaireth. Whereas we must be willing to be saved that way which God appointeth, although [Note.] it may seem foolishness unto us. In uttering his choler at Elisha his answer, he said, Are not Abuna and Parphar, rivers of Damuscus, &c. Martyr and Pelican render it Aman, and so saith Junius, it is called by Historians; and sometime, Adori • , and Parphar, Orontes.

Benjamin in his itinefary saith, There is nowhere seen in all the world a city fruitful like this city of Damascus, which two rivers falling from mount Hemon, do bless, Amma and Parphar. For the city lieth under mount Hermon, and Amma runneth into it, all great men's houses, and the streets and markets being supplied with the water hereof carried by pipes, Parphar runneth by the city, and hereby the gardens and paradises about the city are watered, of which there are abundance, making it the most fruitful of all other cities. Thus he; and Adrichomius calleth it Abana, or Amana, as he saith, it is in Hebrew, but not in any copy that I have seen, but only Abana; he calleth it also Aman and Amma, affirming it to be a most clear river, and pleasant. But whereas Benjamin would have this to flow through the city, Adrichomius saith, that the other cutteth through the city, and this washeth upon the West and South thereof. Now the water of these rivers being so good, Naaman thought it a vain travail to come from them, whose waters he had often used without any such effect, to wash in Jordan to be healed. But the sick wanting skill in physic, cannot judge of the operation of the bath prescribed by the skillful Physician to heal him, and therefore must follow his directions, looking for success out of a confidence in his skill, through God's blessing that prescribeth, and so ought Naaman to have done, as indeed he by and by upon better consideration did. For his servants saying unto him [Father, if the prophet had commanded the • some great matter, wouldest thou not have done it? &c.] he went to Jordan, &c. In [Note.] that they called him father, it intimateth, that he was loving and kind unto them like a father, to the reproof of all cruel and churlish masters like Nabal, and yet if any servant be under such, he must bear it patiently. But such masters instead of love, get the hatred of their servants, whence the proverb did arise, Thou hast a many enemies as thou hast servants. Naaman's example, to whom so much good redounded from his servants, should invite all other masters to the like humanity towards their servants, and not to despise the counsel of servants, or of any the poorest and meanest, because sometimes, he that is outwardly despicable may conceive better of a thing, then the greatest and the wisest. Martyr will have Naaman called father by his servants, as he was commonly called for the deliverance, which he had wrought for Syria, parens patriae, the father of the country, as Joseph was called for saving his country [Abrech] a tender father. But what did his servants counsel him to do? To think well of the Prophets command, and to follow it, because it was easy to be done, and for the effect they doubtless believed, that it would be wrought, because he was a man of God, that commanded him to wash and be whole, and they had most probably heard, that they, who had hitherto followed his directions, had success according to their hearts desire, as both the army in digging of pits or ditches, and such as brought him salt at Jericho to heal the waters, and meal to cure the corrupted pottage. These were faithful servants then, who neither hated their master nor flattered him, and therefore are worthy to be followed by all others. If they had not greatly loved, but hated him, they would have held their peace, rather laughing at his proud disdain, and joying to have him return home again a leper, then persuading him for his good: if they had been sycophants, they would have been ready to say as he said, and to exasperate him more against the Prophet, who slighted so much, so great a man as he was, as being rusticall and unable to do anything for him, or willing to make a mock of him all over Syria, in that he would have him travel so far, to be healed by such weak and silly means, as washing in common water.

Wherefore he went and washed in Jordan seven times, and his flesh came again as the flesh of a little child.] That is, saith Lyra, as the purest and clearest flesh of all other, because that is without mixture, whereas the flesh of others is mixed with the nutriment wherewith the body is nourished. And this similitude is used, to show, that this was done in a figure of regeneration by baptism, wherein the image of the new man cometh again, which is in righteousness and true holiness, Ephess. 4. and to figure out the same, the man that was blind, was sent to wash in the pool Siloam, whereupon he was healed. To be regenerated therefore, and to be converted and become as a little child is all one, and such we must be, or else we cannot be saved. Naaman's washing seven times, served to set forth the manifold gifts of the spirit, of which they that are regenerate, are made partakers, and not the oftener iterating of baptism, as Martyr saith. For in these two things Naaman's washing was unlike unto baptism; first, in that he washed seven times, baptism but once; secondly, was healed by washing, but justification is attained before, and not in washing, as Abraham was justified and then circumcised, so baptism followeth as a sign or seal of justification, not thereby, but by faith before obtained, thus he; but this is to be understood of adulti, for infants are healed of the foul leprosy of original sin set forth by Naaman's leprosy in baptism, seeing they want faith, being only the seed of the faithful, and so having right unto baptism, which saveth as Noah's Ark, 1 Pet. 3. 21. Faith then justifieth and saveth by the accession of baptism in the adulti according to that, he which believeth and is baptized shall be saved, and baptism without actual faith saveth in infants coming of faithful parents, yet they are so saved as original sin, the leprosy of their natures being in baptism washed away spring not up again, as a root of bitterness into actual and voluntary sinning. For in this case we must be renewed by faith and repentance, and so we recover justice lost, which baptism once received, serveth to seal up unto us forever, and therefore is not to be iterated again.

Naaman being thus miraculously healed, returneth back to Elishah to make profession of the faith, to which he was now turned, and to show his thankfulness: for he said, that he knew now that there was no God in all the earth, but in Israel, and he offered him gifts, and urged him to take them, but he refused them with an oath. And hereby it appeareth, that Naaman was healed, not only in body, but in soul also. Seeing he did both believe with his heart. and confess God with his mouth, and after the manner of the truly faithful, came with an offering, for the great benefit received, to show his thankfulness therefore; as amongst the ten lepers whom Christ cleansed, one that returned to give thanks is spoken of as singularly godly. In saying, that there was no god in all the earth but in Israel, be meant not, that God was concluded within the bounds of that land, for he filleth heaven and earth, but that the God which was worshipped in Israel by Elishah, and all that cleaved unto him, as all ought to do, was the only true God, and that the gods worshipped by other nations, were idols and no gods: for that it is to be understood of Elishah his God only, and the God, which had his temple in that land, thus said to be in Israel, because there, and not in any other Nation his laws were taught, and sacrifices were offered to him, is plain, because it was that God, by whose power Naaman was healed, which neither Jereboam's calves, nor Baal, after whom the great sort in Israel went a whoring, could have done. But why did Elishah refuse his blessing, as he called it? did he by so doing teach that it should be unlawful for the men of God to take anything towards their maintenance for their pains in their calling? or what other reason might there be. For the first cannot hold, because the laborer is said to be worthy of his hire: see also 1 Cor. 9. Gal. 6. 6. It must be therefore, because it was and ever shall be unlawful to take a reward for any miraculous healing, according to the charge also given by Christ to his Apostles, saying, Freely ye have received, freely give. Thus Pelican; saying also, that miracles were done for the glory of God and the salvation of men, and not for the increase of worldly goods, or to satisfy covetousness. For this were to abuse the immediate act of God, as if it were purchaseable by money; as a Physicians direction, which is so much detested before him, that when a certain Scribe would have followed Christ to make a gain of his miraculous sanations, he rejected him as a crafty fox: and when Simon Magus would have purchased this power for such an end, he was pronounced to be in the gall of bitterness.

Peter Martyr and others add, that he refused, because he would have Naaman still to fix his mind upon God, and seeing how much he was obliged unto him for so great a benefit freely conferred upon him, be the more inflamed with his love; and again, that by this contempt of worldly riches shown by the Prophet, he might be drawn the less to admire them, yea to contemn them also in respect of things heavenly, which alone he by this means plainly saw satisfied Elishah so, that he cared not for worldly goods: and lastly, that he might not be scandalized, as he might have been, if Elishah had taken his rich rewards offered, for so he might have thought that his end was not, but to get worldly gain by his God, and thus he himself might have rested in the fruition of outward things, as the highest attainable by such as believed in him. Lyra saith, that he would take nothing, that he might show, that he sought not his things, but the saving of him both in soul and body. Neither should any man of God in dispensing the mysteries of salvation seek any other thing, according to that of the Apostle, We seek not yours, but you, although he may take maintenance for his labors in the ministry to live upon and to provide for his family, as everyone is bound to do. The Apostle Paul indeed labored for his living and preached in some places freely, but neither did he so to give us an example, unless it be in the case of first plainting a Church, neither did he totally refrain from taking, for he saith, That he robbed some Churches to minister freely to the Corinthians, that his evil willers, the false teachers there might not object covetousness unto him. And as Paul did, so saith Martyr, did some Waldenses in some part of Poland, which made them to be reputed the true Pastors, and others that took maintenance, bellies. But this was the effect of a blind zeal in them, seeing it is allowed, that he who serveth at the altar, should live upon the altar. But if any have living sufficient of their own, may such take maintenance for exercising and laboring in their ministry? Martyr answereth, That if it be said they should not, this were the way to make other ministers contemptible, that take, and to make parishioners not used to give their Pastors maintenance, to think more strangely of him, that should come afterwards to take it, wherefore he conceiveth, that such a minister shall do best to take and give it to the poor; wherein though I assent unto him, yet to take it and to dispose of it, as his own, is not to do ill (provided, that according to his double means he be hospitable and charitable) seeing it is his hire for his great labors.

And Naaman said, And shall not I pray thee, two mules loads of earth be given to thy servant? for thy servant will henceforth offer no sacrifice to other gods, but to the Lord only.] The Vulg. lat. As thou wilt, but I beseech thee. Peter Martyr, Et non detur quaeso? Iun. At the least I pray thee, let there be given. And he addeth, that this request, as also the next, that God would be merciful unto him, when his Master should bow leaning upon him in the house of Rimmon, proceeded from his ignorance, because the true God was to be sacrificed unto not upon Israelitish earth, but at his temple in Jerusalem. Wherefore the Prophet gave him none other answer, But go in peace, meaning that these things belonged not to the peace of his conscience, but rather to the disquiet thereof, God being hereby provoked. But Lyra justifieth Naaman in this his purpose of sacrificing to God out of the peculiar place hereunto appointed, because although the Israelites were tied to one place, yet the faithful amongst the Gentiles were not, seeing the Mosaical law was not given to them, but to the Israelites, as these words commonly used, when any rite about the worship of God was prescribed, speak unto the children of Israel, and say unto them, do show. As Noah then sacrificed anywhere before the Law and Abraham, so it was lawful still under the Law for the Gentiles. Whereas he would have earth out of the land of Israel to make an Altar for this purpose, to which as to the other, the Prophet answered nothing but Go in peace. He asked nothing, but what he might lawfully do, although not necessary, seeing he might have reared up an Altar of any other earth, as well as of that, only he thought the land, where the true God dwelt peculiarly, more holy then any other, and because that herein he had been healed, he would show a more venerable respect unto it. For his saying, Go in peace, to his other request also, he hereby shown likewise, that he needed no indulgence for it, being also lawful. For he desired not, that he mighe be pardoned for dissembling any idolatry, which he meant not anymore to commit either really or feignedly, but only, that it might not be laid to his charge out of the idols temple, so not in it to perform his service to his Master the King by leaning to support him with his shoulder, upon which he used to lean and worship Rimmon, which because he might lawfully do, the prophet made him that answer, that he might of this make no scruple. Thus Lyra. Hugo Cardin. saith, that he meant to feign a worshipping of that idol still, and herein the Prophet dispensed with him for a time, that living amongst idolaters he might have the opportunity to preach unto them the true God, he promising to Elishah, that he would shortly leave his place and not come anymore in that temple. But this is worthily rejected by Lyra, seeing evil is not to be done, that good may come of it, neither can any man dispense with one for doing that, which in it own nature is evil. Pelican saith, that the prophet dealt with him, as with one weak in the faith, but yet truly in him, bearing with him in his weakness, and accepting of him for his heart in sincerity set to worship the true God and not any idol more; and so he answereth him, Go in peace, to show, that he should be accepted of for his godly purpose, and that what he did as a weak believer should not be imputed unto him, which maketh against those that are so ridged against Neophites, as that they look that they should be exact in everything at the very first, and if they be not, they are ready to censure them. Martyr agreeth with Lyra as touching the lawfulness of a Gentiles sacrificing to God upon any earth; holding that Naaman would have some to carry away from hence yet for the purpose, that by making an Altar of it in his own country he might make public confession of the God of Israel to be the true God: and hereby be always put in mind of him, and the benefit received in that land by his mercy to be stirred up to continual thankfulness therefore; neither would he have any of the earth of that land for this use, but so much earth out of Elishah his house, for which cause he asked it of him, whereas otherwise he could have taken it without asking, although some say, that he asked it of him, because taking it by his allowance he thought it might be of virtue to do him good, as the water of Jordan at his word had done, whereas otherwise he knew there was no such virtue in it. I think, that he asked it of him neither for one of these reasons nor the other, but only to let him know by this outward sign, that the God of Israel only should henceforth be his God; and although he would take nothing offered him, yet his cost should go in offering sacrifice to God, and he moved him in it, because he would do nothing but by his approbation in matters of such moment. The conceit of some mentioned by Martyr and some others is not worth the naming, viz. that Naaman would have this earth to put under his feet when he stood in the house of Rimmon, for both it had been absurd, and he expressly shown for what use he would have it, saying, I will sacrifice to none other God, &c. Whether Elishah assented or no it is not said, but he answered to both his requests together and so assented, yet not to countenance the superstitious bringing of a little earth or stones from the Holy Land by pilgrims of all parts as a means of blessing: but hereby was figured out the translating of God's favor set forth by that earth, whereon he professed to dwell, to us Gentiles, as the Syrians were, being herein some of the first fruits of the Gentiles, because the sign of God's favor and presence came thus first to be amongst them. Touching the other passage, Martyr maintaineth it to be a sin for Naaman to do, as he said, although his heart were right towards the true God, because he prayed God in this matter to be merciful, which he needed not to have done, unless he had known it to be a sin. Moreover, not only evil, but all appearances of evil is to be avoided, if he therefore bowed before the idol when his Master bowed, although not with any intention to worship it, there was an evil show and example to others, that beheld it to draw them to do the like, for as much as they could not see into his heart to put a difference between his act, and his masters.

And likewise if any be present at the Popish idolatry of the mass, they become guilty of the sin of idolatry, for so doing, although their hearts be against it. Wherefore he preferreth the piety of those Princes before Naaman's, viz. of Saxony and the rest, who attended the Emperor Charles 5. only to the Church door when he went to mass, but entered not in with him. Whereas Elishah answered as not disliking what he meant to do, whereby it may seem not to be a sin; he saith, that by these words, go in peace] he meant nothing else, but that God who had enlightened him so far, as to see and know him to be the only true God, and that to be present at idolatrous worship was sin, would direct him so, as that he should never to keep his worldly dignity, yield to do this, and that he prayed for him, and even prophefied hereby, that he should never do it. But seeing no man in common sense would thus understand these words, but as an encouragement to do what he had propounded without any scruple, and Naaman is not to be thought to have understood them otherwise, I cannot assent to them, although our own men, who would strain them to another sense, which was never given by any ancient Expositor, that I have seen. In saying then go in peace; he doth rather secure him from all danger of sinning in doing his office to his master, either out of the house of Rimmon or within it, and yet giveth no toleration to him or any other of feinedly yielding any outward reverence to an idol, for all worship in this way of religion both outward and inward, is to be given to God alone, for the arguments brought to prove it a sin, which Naaman intended, I answer, first that it was Naaman's ignorance which made him fear it to be a sin, and it is no good reason from words spoken in ignorance, implying an act to be a sin, to conclude it to be so indeed. Secondly Naaman's public profession made by bringing earth out of Israel to make an altar to sacrifice to the true God only, freed him sufficiently from all appearance of evil before all men, and made it apparent unto them, that what he did in the temple of Rimmon, was without all respect to the idol in duty to his Lord only. And to be present at idolatry for some other end without any way countenancing that sacrilegious act, is not to be censured as a sin; witness the prophet Elijah, who was present, when Baals priests sacrificed to him, but to deride them, and the 3 children in Daniel were present, when the golden image set up by Nebuchadnezzar, was worshipped. But however Naaman sinned not in this his service done to his master in an idols temple, they cannot be exused as free from sin, who are present at idolatrous worship only out of curiosity, or because they would not be known to be of a divers religion for fear of danger or displeasure, for this is gross dissimulation and halting, which God cannot endure. To conclude, in justifying Naaman in this matter, as if I go not from the ancient Expositors upon this place, so I go not far from Martyr himself, where he saith, if the person that is present at idolatrous worship, be known to abhor from idolatry, he may be thought to be present, and to bow the king for some other cause, especially a protestation being first made by him, only Idiffer wherein he differeth from himself in his next words; which the sacred history doth not show, that Naaman made in that temple before the Syrians, and some words used before in speaking upon the 2 mules loades of earth, which he asked; viz, he would first and chiefly that the altar made of this earth, should be a monument amongst the Syrians of his faith in the true God, the God of Israel; for what was this else but to make a public profession before the Syrians of his being turned from idols to the true God, who was worshipped in Israel.

When Naaman was gone a mile, in his return, the vulgar Latin electo tempore, but the Hebrew is 〈 in non-Latin alphabet 〉 a mile of ground, Gehazi thought within his covetous heart, that although his master had spared Naaman, yet he would get something of him, and so he sware that he would follow him with speed, &c. The sin of Gehazi saith Lyra, may be noted to be manifold. 1. Covetousness, making him to gape after gain, by the leper healed. 2. Swearing the Lord liveth, to do that which was to the dishonor of God. 3. Lying to Naaman, when he told him that two sons of the prophets were come to his masters, and he would pray him to give them a talent of silver, &c. 4. Theft in that he hid the money received, laying it up for his own use. 5. Lying to Elishah, when he said, that he went no whether, wherefore he was adjudged to be smitten with such a leprosy as Naaman had, both he and his children forever; being herein saith Pelican, a figure of the covetous in their children's holding that which they have unjustly gotten. There is another sin also that Lyra here layeth upon Gehazi, that being urged by Naaman, he sware that Elishah bad him say so to Naaman; for he saith, it is in the Hebrew, [Sware, and take two talents] and the more indeed hath this signification as well as others, wherefore R. Solomon so rendereth it, but other Expositors reject it as not agreeing, because after this it is said, he compelled him. Martyr saith, that Gehazi sinned also in speaking contemptuously of so famous a convert, calling him this Syrian, and detracting from the discretion of Elishah, as if he had not done wisely in sparing an heathen man full of wealth; and by this means wanting where withal to relieve poor sons of the prophets, living under his tuition, as Judas found fault with the spending of a box of precious ointment upon Christ when it might have been sold, and the price given unto the poor, not that he was so well affected, but because he bare the bag and was a thief, and so thought that coming into his hands, he might have gotten a good part of it. In like manner Gehazi most probably taxed his masters forbearing to take, because he was disappointed of a prey, which by this means he expected. Now Gehazi was not so covetous and deceitful, but Naaman was as free and credulous. For he not only stayed, when he had heard of his coming after him, but also came down out of his chariot, and went to meet him, which was much for so great a man to a poor servant, but he respected the prophet whom he served and his God, to whom he ought all respect and honor, although he were now by him abused. Which showeth, that it is not always like master, like man, [Note.] neither do the best means work upon some that live continually under them, but there is more grace in some, that want all means, or enjoy but little, then in such; as Naaman excelled Gehazi. But let all be warned by his dreadful judgment to fly covetousness, which being in the heart, no means can work for good.

Moreover Naaman most willingly gave him two talents, when he asked one, and sent two porters to carry them, which when he came to the Castle he took and laid up. The Vulgar lat. When he came in the evening. Montanus, into a secret place. Vatabl. and the Chaldee. Into an obscure place. For all these expositions the word may bear, and it is likely, that he had this treasure, that it might not come to his masters knowledge although he had taken it in his name, as desirous still to be reputed godly and sincere before him, when he proved himself herein a very thief, and he is said to have laid it up in the house, that is, according to Hugo, in his own house. Elishah presently upon his coming before him shown, how vain his seeking to hide it was, for nothing can be hidden from God, or from such, as to whom he maketh his revelations; therefore he saith, his heart went with him, meaning, that by his prophetical spirit he saw him. Whereas in checking him he saith nothing of the money, but of the raiments, and Olives, &c.

Is this a time to receive raiments, olives and vineyards, cattle, oxen and servants?] It was to set forth the great sums of money, to which two talents do amount, as may be gathered also from that, which was said before.

They were so much as would suffice to buy all these things, saying, Is this a time to receive, &c. he means, when he refused to take anything, that God's glory might be the more illustrated; he taxeth him therefore, as pulling down that, which he had built up, and indeed all taking of a reward at any time, when God by his Prophets forbiddeth it, implying yet, that there is a time of receiving for the Prophets maintenance of his disciples.

Therefore the leprosy of Naaman shall cleave to thee and to thy seed forever.] That is, such a leprosy, he had, viz. the greatest and most uncurable. And this punishment was most just, that having Naaman's money he should together with it have his leprosy, for gaping after the filthy lucre a filthy disease, for his selling secretly the grace of God, an open infamous brand; for sinning about the healing of a leprosy, the leprosy, that it might appear to come not for any other sin, but this, for his seeking to enrich his children with goods basely gotten, the debasing of them by this loathsome disease forever. And mystically this teacheth, that they provide ill [Note.] for their children, who by unjust means seek to get riches for them, they get God's judgments, as is most commonly seen, in that they are either tied with the same servile bands of covetousness, or as is most commonly seen, they break out with the leprosy of riotousnesse, which can never be healed. The Hebrews by the seed of Gehazi will have no infants or borne after this understood, but only his children grown up, and R. Levi Ben Gerson by these words [forever] understandeth the Jubiliee, lest God should seem to be too cruel. But seeing Eli was also punished in his children then unborn, and Joab, &c. there is no reason thus to limit this judgment against Gehazi, seeing all are tainted with sin, and God to terrify the more with his judgments may without cruelty for the sin of the father plague both him and his sinful brood also outwardly at his pleasure, as hath been sometimes before shown. Wherefore God made Gehazi and his seed a lasting monument of the odiousness of sacrilege, that in the ages to come it might be pointed at, and said, Behold, the fruit of sacrilege, to make all others to have it in abomination. Gehazi is lastly said to have gone out from him a leper as white as snow, that is, the most incurable, as appeareth, Lev. 13. And he is said to have gone out, because the leprous were to be separated to an out place remote from the sound, and never to live in company with them anymore. Hugo Cardin. saith, That some think, that Gehazi had no seed, but that mystically they are Gehazites, even his seed as it were, that sell spiritual things, as they are symoniacall, that buy them; or such as when spiritual gifts have been freely bestowed, look for a recompense afterwards, the seller or buyer by pact being both symoniacall.

Peter Martyr will have the Pope set forth by Gehazi in that he taketh of those, that the Apostles let go free, houses and lands, &c. abusing those of whom he taketh, with lies, as he did Naaman. But when he thinketh in thus doing to lie hid from Elishah, that is, Christ, he always beholdeth his impostures, and will judge him to depart from his presence, as most foul and filthy, and never to come where his saints dwell, but in outer darkness forever.

CHAP. VI.

AFter that Gehazi was cast out, say the Hebrews, who was sharp to the followers of Elishah, and grudged at his spending of the gifts brought in upon them; the number of them increased so, that there was not room enough for them to dwell together. Wherefore they consult about making another house at Jordan. Tostatus yieldeth another reason of this increase of his followers, viz. because they were pinched with famine, which yet continued, and Elishah, they believed, was able either by miracle to provide for them, or by means of the provision brought in unto him by such as were godly affected. Howsoever it is worth the noting, saith Martyr, both that the faithful increase more, when the wicked are purged out, that such may not be suffered in the Church: and also that the number of the faithful [Note.] is not diminished by persecution and tyranny, but increased, as the Palme-tree fructifieth the more, the more it is pressed with weight, because this increase of the sons of the prophets with Elishah, was in the days of idolatrous Joram. Where the house was, that had not room enough for them, it is not said, but it seemeth not to have been far from Jordan, because they move him that they might go to Jordan to cut down timber, and build there, and that he would vouchsafe to go with them. Although they were prophets then, and according to their name spent much time in divine reading and exercises, yet they labored and lived not in idleness, like monastical persons now a days, neither were they such as vowed to live a single life; for chap. 4. we read of a wife of one of the sons ot the prophets, they were therefore not tied herein, but at their own liberty, and yet lived in Colleges together under a master, keeping their wives happily in some places not far from them. Which showeth, the weak ground of Monkish votaries of these times, in their practice.

To Jordan they go to build, saith Martyr, most probably, because there was water for their use, and timber growing along the banks. The cause why this is related, was the miracle wrought upon this occasion by Elishah, to comfort and confirm the faith of his disciples the more, in making iron to swim upon the water. For when one did cut down wood, the head of his hatchet fell into the water, which made him cry out to Elishah, and the rather because it was borrowed, and a just person is troubled more, if he cannot restore that which he borrowed, then if he had lost his own. And by the way see here, how plain and poor the sons of the prophets [Note.] were of old, to show, that they sought not the world by their profession, but God's glory. Elishah pitying his case, and being told where it fell in, for God revealed not all things unto him, cut a stick and cast it in, and then the iron swam and was taken up again by him from whom it fell. R. Solomon saith, that the stick cut was a new helve, for the other was broken, and this being put into the water, the head went on to it, swimming together to the bank, which Martyr following, noteth a threefold miracle; first, in the swimming of the heavy iron; secondly, in the joining with the new helve in the water; thirdly, in supporting the iron with the wood, when it was able to sink that down with the weight, or rather we may say, that here were two miracles wrought. First, in the sinking of the helve cast in and joining with the head, that lay at the bottom, as if it had been put into the eye thereof by the hand of a man; secondly, in the helves swimming up again, and bringing the head with it, which according to the course of nature would have weighed that down. For this must needs be yielded, that the wood cast in went down to the bottom, or else it had been used as a means in vain, but thus, demersam fluvio relevavit virga securim, as Tertullian speaketh, the stick lifted up the hatchet drowned in the river. And in another place, the iron swam above, but the wood was drowned, which the sons of the Prophets received. Wherefore it was not made so to sink, but that it rose again and brougnt up the iron with it, as hath been already said. To inquire how God did this, as some do, whether by taking away the heavy quality of the iron for the time, or by the ministry of Angels, is vain, seeing he is almighty, and can at his pleasure, make heavy things to be born up by the waters, as the body of Christ, and fire to lose the quality of burning, as in the fiery furnace, and wild beasts to refrain from devouring a prey exposed unto them, as in the case of Daniel. But that ever he changed the substance of a body into another substance, the accidents remaining, we never read, or that he made one body to be in more places at once, as the Papists fondly hold touching the body of our Lord in the sacrament. Allegorically, by the head falling into the water whilst wood was cutting down, Gregory understands a preacher puffed up, whilst he seeks to cut down sin, for hereby he himself sinketh, but upon his crying out in sorrow for this, God hath mercy upon him, & saveth him frō perishing in the deep.

And the king of Aram fought against Israel, and consulted with his servants, saying, in such and such a place shall my tents be, &c.] Upon what occasion this war was moved it is not said, and it may seem strange, that after so great a benefit received, in the healing of Naaman the captain of the army, that the king should come against Israel. But it is to be thought, that this war was rather only an ambushment, when peace was pretended out of the inveterate malice of the king of Syria, against the king of Israel, then a war openly made, as the words also intimate. He thought not himself sufficiently revenged for former overthrows, to have slain Ahab in battle, but he sought now treacherously to slay his son, when there seemed to be peace between them. And haply for Naaman, he was no more now in such estimation with him to hinder it, seeing he was turned after the God of Israel. The words rendered in [such and such a place] Hebrew, are 〈 in non-Latin alphabet 〉 that is, in a place hidden and silent, so called b • cause obscure, and to it they should come without noise, which although it be not here named, yet it was particularly appointed amongst the Syrians. Josephus speaketh only of one time that he did thus, in some place where the king o • I • real was to ride a hunting. But it is said, not once or twice, whereby it is to be understood that he did it often, and so was by the prophet often discovered. He had power then given him by his prophetical spirit, to see into things done most secretly, and far off from him, as also appeared partly before, in his reproof of Gehazi. But why would he do so much for an idolatrous king, that esteemed not of him, nor of his doctrine; when as before chap. 3. he professed, that had it not been, that he respected Jehoshaphat, he would not have looked towards him? Answ. It seemeth, that by the miracle wrought then he came into great grace at the court, as was noted chap. 4. in his speech to the Shunamite, wherefore he sought still by good offices doing for the king, to oblige him more and more unto God, by whom he wrought, if by any means he might bring him to repentance. Moreover, as Martyr noteth, he being a man of God was to promote the good of God's people, and to keep away evil from them as much as he could, although they were most of them revolted from him, because they were the posterity of Abraham, and so within the covenant still. And it is the duty of the men of God to seek the preservation of the king and state wherein they live, although they be wicked and unworthy. [Note.]

When Elishah gave the king warning of these ambushments, he sent scouts out and found it to be as he had said, and so saved himself from the danger. Lyra, following the vulgar Latin [praeoccupavit eum] saith, that he sent and took the men laid in ambush, whereas he only by sending found it to be so, as the Prophet had fore-told, and thus it was made evident unto him, that Elishah was guided by the spirit of God, to give the more credit to his words.

The king of Syria being troubled at this, challenged his servants as discovering it, but they said that it was Elishah; whereby it seemeth, that he was famous for his divine spirit, even in that country, and doubtless his healing of Naaman was no small cause thereof. The king hearing it, would take away Elishah, and understanding that he was in Dothan, sent a great army, and horses and chariots to take him. Ah foolish king, that believed Elishah to be endued with the spirit of God, so that he could reveal most secret consultations against others, and yet conceived not that he could as easily frustrate all attempts against himself. The army of the king of Syria being seen by the servant of Elishah, he cried out to his master for fear, but he to put fear away from him, said, There are more with us then with them; and when he had prayed, that his eyes might be opened, he saw the mountain full of horse, and a fiery chariot about Elisha, the singular number being put for the plural, wherefore the vulgar Latin hath it, fiery chariots. But how could they saith Martyr, be about Elishah, when as he was in the city, they in the mountain? And he answereth, that as the Angels like horses and chariots were represented to him upon the mountain, so, was Elishah also in the midst of them, as for whose sake and guard only they were now sent. Dothan, about which these Syrians now came, according to Adrichomius, was in the tribe of Zebulon, 12 miles, as Jerome saith, from Samaria, but others place it in Manasseh, the next tribe unto Ephraim, in which Samaria stood. Of Dothan it is spoken before, Gen. 37. but upon what occasion Elisha was now there, is uncertain. He was the common father and instructer of the faithful in all places, and so went to teach sometime in one place, and sometime in another, and thus I suppose, he was in Dothan at that time. If it be demanded, who was the servant of Elishah now that Gehazi was gone? Some that hold the history of Naaman to be misplaced, answer readily, that it was Gehazi who was not smitten with the leprosy till after this. But of this enough hath been already said, and in that the servant is not named, as Gehazi commonly was, ch. 4. and ch. 5. it is intimated that he now attended Elishah no more, but another succeeding in his service, which also proveth that the history, ch. 5. is placed in due order.

Elishah perceiving that the coming of this army was to have him delivered into their hands, after that, he shown his servant what a guard was set about him, that he might not fear, went out of the city, and then they came down to him to take him: for Dothan according to Adrichomius, was situated in a plain place between two hills, so that to come to him, they must needs come down. Then Elishah prayed the Lord to smite them with blindness, and he smote them; and Elishah told them, saying, this is not the way, nor the city, come after me, and I will bring you to the man whom ye seek.] This blindness was not the blindness of their bodily eyes, for then they could not have seen Elishah to follow him, and they themselves presently perceiving, in what case they were, would not have gone on, as he directed them; it was therefore a blindesse of mind wherewith they were smitten, making them like little children in understanding, which cannot distinguish between one place and way, and another. It is likely, when they came near Elishah, that being thus infatuated, they knew him not, but taking him for some other man, asked him for Elishah, and the way into the city.

Touching his answer, although he may seem to have spoken untruly to them, yet indeed he did not, for they inquired for Elishah, and although he at that time was in Dothan upon some occasion, yet his dwelling was in Samaria, as hath been partly touched upon ch. 5. and appeareth, ch. 6. 32. neither was he now in the city of Dothan, but came forth to go to Samaria. In saying therefore, this is not the way, nor the city] he meant, that it was not the city where Elishah dwelt, or where they might find him which was most true, because if then they had gone into Dothan, they could not have found him there; but in Samaria, he meant to show himself unto them: so Lyra almost, and Martyr; wherefore Tostatus erred much in granting that Elishah told an officious lie, the spirit of God moving him thereunto, for his future glory. For considering, that to lie is to sin, we must by no means either grant, that so holy a prophet sinned, unless it may evidently appear, neither that God instigateth to any the least sin for the greatest good, that may be. Elishah would have them smitten with blindness purposely, that when they went about to take him, he might take them and make them see how vain and dangerous a thing it was to come forth against God and his servant, that if it were possible, they might hereby, and by the kind usage which they had, be converted from idols to the true God, who was able to do such wonderful things.

He lead them therefore to Samaria, the metropolitical city of the kingdom, where the king kept his court, and had most probably a great guard continually about him, and a number of citizens well appointed, expert in military affairs, and able soon to destroy the Syrian army being now shut into their city. For so soon as they were entered saith Josephus, Elishah commanded the gates to be shut, and sent to the king to bring forth his bands of men, and to place them round about them; which being done, he prayed God to open their eyes, that is, their understanding again, that thus they might see, in what danger they were. But that they might not be slain, be forbad this to the king; and contrariwise bad, that provision should be set before them; which being done, and they refreshed herewith, they departed to their master, and never adventured to come in such a secret manner anymore, into the land of Israel.

When Joram coming with his men ready prepared saw them, he asked Elishah saying, shall I smite them, (O my father) He knowing that they were miraculously brought thither by the prophet, would do nothing without his direction; but he answered, thou shalt not smite them, but those, whom thou takest with thy sword and thy bow. Seeing his enemies brought now into his power by Elishah, he greatly reverenced him, and called him father, but it was in hypocrisy; neither was his heart right towards him, as the sequel in this ch. doth declare, when he sent to his house to kill him. Touching the prophets answer, the meaning is, that they were none of his Captives, but the Lord's; and therefore, although he had power of life and death over his own captives, yet he had not over these, neither should smite them, but do what the Lord would unto them, viz. courteously set them to meat, and so send them away again; according to that, Rom. 12. 20. If thy enemy hunger, give him meat, &c. Whereas the king obeyed the prophet herein, it was because the Lord overuled him, in whose hand is the heart of the king, and he turneth it as the rivers of water, for his will was certainly to have slain them; neither could any but the divine power have held him from it. Martyr, besides the sense of these words already given; thou smitest all those whom thou takest with thy sword, &c. hath this, thou smitest such, but not all such, therefore much less these, whom thou hast not taken. This lenity of the prophet in this case was admirable, seeing he was the man that they now aimed at, to take and carry away captive, so that a man would think, he should rather have stirred up the king to slay them as enemies, having them at this advantage; but he thought it an opportunity rather to work in them by kindness a love of his God, who was both of such unparalleled mercy and power, seeing none almost would have let their enemies go, coming by any means into their power. Neither was this kindness shown without effect; for it is said, that the Syrian armies came no more into the land of Israel. Against which if the words following v. 24. seem to make, it is to be understood, that the meaning is, they came no more secretly, and by stealth, because they saw they prevailed nothing by so doing, but from thenceforth they made open war; to this effect Josephus; the king of Syria admiring the power of God and the divinity of Elishah, determined with himself not to attempt anything more treacherously and closely, but openly with a full army to invade Israel; and yet happily those forces who were now sent away in safety, never came more, they were by this miracle & mercy so much moved. To intimate which it is said, they added not to come anymore, viz. the same armies, but others were gathered together to besiege Samaria in far greater multitudes, for which cause the words are varied. Benhadad gathered together all his tents, although the vulgar Latin hath it, his whole army; and thus Pelican expounds it, or that they came no more in Elishah his life time, or whilst that king reigned. If it be demanded; whether the prophet did well to spare them being idolaters and enemies? I answer, although idolaters of the Israelites were to be slain, because God had peculiarly chosen them, and by many signs and wonders declared himself to be the only true God unto them, and expressly taught them against idolatry; for which cause Elijah spared neither the Prophets of Baal, nor the two captains with their fifties, and afterwards the servants of Baal being brought together by a wise into the house of Baal were all by Jehu destroyed; Yet other nations were not to be destroyed for this, but as God appointed, viz. the Canaanites, Perezites, Amorites, &c. who were all adjudged to destruction, and Amalekites, but upon the Syrians the like judgment was not passed, and therefore they might sometime be spared, as occasion served; as when God brought them miraculously into their hands, not for this, but another end; when for this end Benhadad was brought into the hands of Ahab, it was a great sin to spare him, as hath been shown before. But now it was a virtue, for hereby was shown gentleness towards enemies able to make their hearts relent, that the Israelites might live by them in the more quiet afterwards, and that their God might have honor even amongst them. Moreover the idolatry that they lived in, was out of simple ignorance, and these that came to take Elijah, did but as they were commanded by their Lord, whom they were to obey, which extenuated their fault, and pleaded for pity to be shown unto them. Whereas Sallianus thinks, that they had such indignation at Elishoh his thus mocking of them, that they stirred up their king to the following war, it is improbable, because their coming no more into that land is spoken of, as the issue of this their usage, and the heart of Benhadad, as appeareth by his whole history, was generally bent after one attempt by war defeated, to begin another so soon as he could, so implacable was his malicious mind against Israel.

Mystically by the King of Syria warring against Israel, by treachery understand the devil closely seeking the destruction of the faithful, by Elishah godly Preachers giving them warning against his treacheries; and as the Syrian army seeking to take Elishah away was confounded and made to go home again without effecting anything, so are all the attempts of the devil to take away such Preachers fiustrated; when such as he stirreth up to persecute are like Saul, first smitten with blindness, and then receiving their sight again are no more enemies, but rather friends, of the Church, and publishers of God's wonderful works toward them, as he was, being made of a persecutor, a Preacher of the Christian faith. Whereas Lyra bringeth for example, not Saul, but Anthony the Eremite a diligent Preacher, whom the devil sought to strangle, but by the Virgin Mary he was chased away; it savoreth [Note.] of a Fryerly legend of inventions put for truths. The army of horses and fiery chariots about Elishah shown, how the Angels of God pitch their tents about those that fear him to save them from all dangers, and this none seeth but he, whose eyes God hath opened, as Elishah his servants, and he only is to be prayed [Note.] unto for this and all other things, and not Angels, or any other of the court of heaven, as Elishah prayed unto him and not to the Angels, although seen near about him.

It came to pass after this, that the King of Syria gathered together his whole army and went up and besieged Samaria. And there was a great famine, &c.] It seemeth, that howsoever Benhadad was moved at the wonder which was wrought so as that he aslayed not to overthrow the Israelites anymore by treacheries and ambushments, because he found, that there was one amongst them, that could easily defeat all such enterprises of his, yet he hardened himself out of the confidence which he had in his great forces wherein he exceeded Israel, to come against them in open war, imagining foolishly, that although their God could discover his most secret counsels, that they might take none effect and blind the understanding of his servants sent out in the dark of the night, yet he could not help them in case of a long and strong siege, but that they must needs thus perish. For to the like effect almost he once before uttered himself, when he had been overthrown by Ahab, that he was the God of the mountains. And however he was then overthrown, yet since that time he prevailed again in a pitched battle at Ramoth Gilead, and so he hoped to do now again in this Samaritan expedition. And truly hereby the Israelites suffered grievously, for the famine is said to have grown so great in Samaria, That an asses head was sold for eighty pieces of silver, and the fourth part of a cab of doves dung at five pieces. This saith Pelican, was the just judgment of God upon them, that they, who set at naught the word of God, that heavenly manna and most precious food of the soul, should be enforced through necessity to pay most dear for base things and at other times despicable, for the satisfying of their hunger. By an Asses head, saith Lyra, some understand the whole beast, because in selling men use to say, I will have so much by the head, and I bought so many head of cattle at so much the head: others understand it only of that part, which seemeth most probable, as Martyr also saith, for if the fourth part of a cab of Doves dung were five pieces of silver, it is no great marvel, though an Asses head were sixteen times as much, and in so great a scarcity it is not to be thought that an whole beast was sold together for food to any of the common sort, whose meat this must be supposed to have been and not of the greater ones. A Cab, saith Martyr, is the sixth part of a measure containing twenty four eggs, the fourth part a measure containing six eggs. By dung Lyra understandeth, not dung properly, but the garbage with the maw of the fowl containing the grains eaten by it, which commonly used to be cast all together away, as dung; but now by great men's Cooks, it was kept and sold unto the poor for food; because dung properly is fit rather to choke and to destroy the body, then to nourish it. Yet Martyr holdeth rather, that it was dung, because the word used in the margin cometh of 〈 in non-Latin alphabet 〉 signifying dung, and so it is used, Isa. 38. But he confesseth that the word used in the text cometh of 〈 in non-Latin alphabet 〉 signifying a caverne or hole contracted in it self, by which the Sacred History fleeing all obscurity is wont to set forth that, through which the excrements come forth, and not plainly. Josephus thinketh that they used Doves dung for salt, and some to maintain their fire to make ready their meat. Amongst all which that of Lyra is to be preferred, neither doth it disagree from the original word, for the history speaketh only of food and not of sauce or fire, which their hunger permitted them not to look after so much, and they might as well have eaten dirt with the wolf as pigeons dung. For 80. pieces of silver the Chaldee. Paraphrase hath eight shekels, that is, of our money five pounds, accounting the piece fifteen pence, and a Cabs fourth part was a measure of a pint and half, so H. B. saying also, that in some texts for eighty, it is eight pieces of silver; the Septuagint of Sixtus hath it fifty, and likewise Saint Augustine following that translation. This is thus set forth to give us a taste of their extreme famine, seeing Asses flesh was unclean and might not be eaten, yet now they gave dear for a little for food, which showeth, that either this siege was in the time of famine spoken of before, or else continued long.

To show the greatness of the famine there followeth another example more stupendous, a woman cried to the King, as he went upon the wall to save her, and when he understood her meaning to be by giving her some relief and replied accordingly, she explained her self, as Josephus saith, that she meant not any such thing; then he asking, what she would have, she said, that there was an agreement betwixt her and another woman, that they together should eat her son one day and the next day that other woman's, wherein she having performed her promise, the other now refused to perform hers. The King soon undersood her meaning to be that he should do her justice, but he replied nothing, only expressing a great rage, whereinto he was hereby driven against Elishah, he sware to behead him that day. He went upon the wall to see, that all parts might be well defended against the enemy. He said nothing to the case propounded, because it was horrible to hear, but too hard to be judged. But why did he rage so against the innocent Prophet so soon as he heard this? Martyr answereth, partly because he thought that this famine was caused by him, as the drought before in his fathers time by Elijah, partly because he thought, that he could have kept the city from this straight, if he had would, and partly because idolatrous prophets instigated him against Elishah, as one that the gods would not endure, and therefore had brought the city to this extremity; and he addeth a fourth reason which is not so probable, that he exhorted the King to hold out and not to yield the city, promising deliverance, which he did to save the faithful, that were there out of the enemies hands. Lyra resteth upon that one only, because he delivered not the city by his prayers, which indeed he meant to do, but yet according to the direction of God, and at the time, when he should appoint, as hereafter followeth. And it may be, that he remembering the dismiss of the Syrians by Elishah his means, was partly hereby provoked against him, because if they had been destroyed when he hed them in Samaria, Samaria could not have now been brought into this great straight by them.

He raged before at the woman, which cried unto him, saying, [the Lord save thee not] for it is so Hebrew, being as much in effect as, The Lord confound thee, how should I save thee? and now he rageth against Elishah like a mad man, whereas, the cause of all this evil was in himself his idolatry and wickedness, of which he should now have repented, and desired the Prophet to pray for him: verse. 30. He was affected with sorrow to rend his garments and to put on sackcloth, but he rent not his heart, which he should chiefly have done, Joel 2. 13. and without doing which all this was hypocrisy, being yet well used by the godly to express the contrition of their hearts. For the woman, that complained to him, he should have adjudged her to die for her murder, seeing she ought rather to have died herself, then to have committed this bloody sin. And however her crying thus to the king was accidental, there was a divine providence in it, to make him see the issue of so foul sinning, just according to the threatening of the law, Deut. 28. where this judgment of a mothers eating her own child is particularly spoken of.

But Elisha sat in his house, and the Elders with him, &c.] That is, other Prophets, his disciples saith Josephus, lamenting the sins and miseries of the times. And they are called elders, saith Martyr, partly because of the age of some of them, and partly for the wisdom and gravity that was in them, as in men of greatest antiquity. Tostatus thinketh, that the house, in which he was, was not his own, but another man's, but only he at this time dwelt therein, because he was poor, and had left all, when he began first to follow Elijah. But to let this pass, as not material, although I do not believe that Elishah left all so, as that he had now no house of his own, seeing he was never required so to do. As he sat in his house, he perceived by the spirit, that the king had sent a man to cut off his head; meaning himself to follow immediately after to see whether it were done, and therefore he said to his company, See ye not, that the son of the murderer hath sent to take away my head? calling him so, because his father murdered Naboth, and in heart he was already the murderer of him, and he biddeth them to shut the door against him; that is, not with a mind to resist authority, although tyranizing, but that whilst they kept him out by strong hand, the king might come to countermand it, being now, as he knew, touched with repentance and hastening after him, that execution might not be done; as the next words declare, Is not the noise of his Lord's feet behind him? Thus Theodoret. He did not this, but he threatened it, but he being by and by moved with repentance, ran unto him repressing the slaughter. And to the same effect Josephus, he bade them delay the man, shutting the door against him, for the king would by and by be there, repenting him of his command. And accordingly he came with haste to save the prophet from this danger, and being come charged him, that he sought not by his prayers to save the city in the midst of so great calamities; which last passage is not according to the sacred history, wherein he is said, to have spoken these things.

Behold this evil is from the Lord, what should I expect from the Lord anymore?] And it seemeth, according to Martyr, that at his coming some words to this effect were first uttered by the Prophet, (O King) be not so impatient, but wait upon God; then he in replying said thus, meaning, that the Lord had made their misery as great as he could, and therefore now whatsoever he did, he would no more wait upon him, but yield to the enemy; the saying of one, that utterly despaired of help from God, and therefore not likely to have blamed the Prophet for not seeking unto him by his prayers. Yea some, as the Chaldee paraphrast, think, that the Prophet moved him to pray to the Lord; unto which he replied, this evil cometh from him, which is as great as he can lay upon me, why then should I seek anymore unto him? The words indeed are so brought in, as if they were the words of the messenger, for it is said, The messenger came down unto him and said, behold this evil, &c. and so it is taken by some; but most expositors take it, as spoken by the king, both for that the messenger was not sent to speak in the kings name, but to do execution, and also because chap. 7. 1. it appeareth, that the king was come thither, seeing the prince upon whom he leaned, was there to hear, and to reply to Elishah prophesying of plenty. Whereas it is said, then the messenger came down to him and said, the words are thus to be distinguished; he came to Elishah his house, but was not suffered to enter, and then the king following him at the heels, when Elishah had moved him to wait upon God and seek to him, said these words, implying, that he would hold out no longer in expecting help from the Lord, who had brought him to so great a straight, but presently yield up the city, and so the Syrians should triumph over the God of Israel, and magnify their gods above him. Then Elishah prophesied as followeth.

CHAP. VII.

BVt Elishah said, hear ye the word of the Lord, thus saith the Lord, tomorrow by this time, a measure of fine flower shall be bought for a shekle, and two measures of barley for a shekle, in the gate of Samaria.] Although the king had sent to behead Elishah, yet he seeing the extremity in which he was, stood not to expostulate with him about it, but accepting of his recantation, spake the greatest comfort unto him that might be. Whereby is shown, that the Lord is so merciful, that he graciously [Note.] passeth over that which is uttered impatiently in extreme misery, and provideth not withstanding for his people, as their necessity requireth. There could not anything more joyful and fully contenting have been spoken by the Prophet, then to promise plenty, and to set the very day and hour; and therefore, as Josephus saith, the king rejoiced greatly when he heard it, but his impious servant on whom he leaned (which argued that he was in great grace with him, as Naaman with the king of Syria) replied scoffingly with this great blasphemy, that if the Lord should make windows in heaven, and rain down corn, it could not be so, as if he had never read or regarded not, what was recorded touching his feeding of the Israelites with Manna in the wilderness, being 600000. forty years together, and with flesh their fill an whole month. Moses himself doubted, as Martyr hath it, when God promised so to do, how it could be done; but his doubting was out of admiration, as the Virgin Mary's afterwards, and not out of unbelief, concluding it utterly impossible. Touching the measure which should be bought so cheap, it is Satum in Hebrew and Chaldee. and this word is also used by Josephus, but in the Septuagint translation, Modius, and likewise in the vulgar Latin; but according to Jerome, a satum is as much as the measure called modius and half, because it contained 6. cabs, the modius but four. A cab then being 6. pints, as was partly touched before, six of them, which was a satum, amounted to 36. that is, four gallons and half, that is, half a gallon more then half a bushel, and comparing this with the price of doves-dung at this time, we shall find it to be 120. times cheaper, and barley 240. which was a most admirable fall of price on such a sudden. This prince, that would not believe that it could be so, was by and by threatened, that he should see it, but not taste thereof, because he should by God's just judgment be trodden to death, as hereafter appeareth. If he shall seem not worthy so sore a punishment for not believing the Prophet, who shown no sign to prove the truth of his prophesy; Tostatus saith well, that he did not only not believe Elishah, but not the power of God himself, for which he was worthily so punished, and he alone believed not, as it seemeth, when the king and all the rest that heard it, by reason of their former experience, that he was a true Prophet of God, believed it.

There were 4 lepers at the entrance of the gate, &c.] The means whereby God brought it about, that corn proved so plentiful on such a sudden, was by causing a noise of chariots and horses, and of a great army to be heard in the Syrian army, v. 6. whereupon they imagined, that the kings of the Hittites and of Egypt, were hired to help Israel, and so hasted away leaving their tents full of all manner of provision; and the means whereby the Israelites besieged in Samaria came to know this, was the desperate adventure of four lepers, who for their leprosy were not suffered to dwell within the city, but without the gate, they being at the point of perishing by famine, went to the tents of the Syrians very early in the morning, and so discovered it. The Rabbins say that these four were Gehazi and his three sons, but without all ground. But whatsoever men they were, it seemeth, that they had hitherto received some provision out of the city, but now they began to be in extreme want, and this made them desperate. And from their living without the gate all this time of this siege, and not being cut off by the Syrians we may gather, that the camp lay a good distance from the city, neither did they fight with Israel with any other weapon but with famine. For the found, which the Lord caused the Syrians to hear; some think that it was not in the air, but only in their ears, because thus the Samaritans should have heard it as well as they; but this followeth not, seeing God can keep some from seeing or hearing that which others hear, as appeareth by he example of Elishah and his servant in Dothan, and of Saul and his company, Act. 9. If it be demanded what Hittites were these, who they thought came to help them, seeing they were all bondmen to the Israelites, 1 Kings 9. 20, 21. It is to be understood that there was Chalim the son of Japheth, Gen. 10. 4. whose posterity were called Hittites also, and the Isles inhabited; and of these Josephus understandeth them, only they are written with 〈 in non-Latin alphabet 〉 , but the Hitrites here mentioned with 〈 in non-Latin alphabet 〉 . But how came it to be known to him that wrote this history, seeing none of the Israelites were there to discover it? do not think with some, that he knew it by evelation, but that the Syrians themselves made it so public, that all nations about could not but take notice of it.

The lepers coming to the forsaken tents, where they found nothing, but horses and asses without, and within abundance of provision and treasure went into one, and did eat and drink, and then carried out treasure and hid it in the ground, and having done so the second time, Josephus saith 4 times, they feared, that if they concealed this good news, it would be found to be a great sin in them, for which they should be liable to punishment. And they had indeed saith Martyr, done already more then they could justify, seeing the prey belonged not unto them, but was to be at the kings disposing, and till he gave liberty to take and carry away any of it, it was theft in such, as did so. But others say, that the taking of these things was lawful, and without all fault, being made so by the justice of war, and their own necessity. But why then did they hide them? It is said they did this, as not thinking the Syrians to be fled quite away: but this is contrary to the course of the history, seeing if they had thought so, they could not have come to tell the king, that they were gone. Moreover it had been a great fault in them, when all the city was in such extremity for want of food, to delay longer the bringing unto them this joyful news. Here it may seem strange, that in flying away they should leave their horses, and that when they were fled a good way of, and perceived none to follow them, that they returned not to their tents again. But the same God which sent the sound at the first, could make it continue and pursue them many miles homeward, and the terror stricken into them to transport them so far, as not once to think upon their beasts to carry them, or not to dare to stay to bridle them. The news of the Syrians flight being come to the king, he suspecting that it was done in policy, sent out two horse men to see whether they were really fled away or not. In consulting about it v, 13. it is said, let them take five of the horses which remain. And, They took therefore two chariots of horses.] Kimhi saith, some of the five which remained; by two chariots of horses Junius understandeth, [duos equos vectarios] two road-horses, serving to carry men upon the way. Others better [currus equorum, i. equos curules] of the Kings chariot-horses. Josephus, to make both these sayings the better to agree, hath it thus; Let two horsemen be sent out, &c. And two horsemen were sent saith the Septuagint, as the meaning is. And following them unto Jordan, they saw garments and vessels strewed in the way. They cast away their garments, that they might run the lighter; by vessels some understand their armor and instruments of war, and some, precious vessels of silver and gold: but seeing the word 〈 in non-Latin alphabet 〉 signifieth either, it is rather to be conceived, that instruments of war are here meant, because if their haste were such, that they would not stay to take their horses, much less would they take any luggage, but their weapons only, and growing more and more faint-hearted, they would no longer bear the very burden of them, but trusting rather to their heels, cast them away.

News being brought to the king, the people went soon out with him to the prey, and the corn which they found there in wonderful great abundance being brought to sell to the citizens (who stayed behind, that were no soldiers) in the gate of the city, the unbelieving prince, was by the King appointed to keep good order amongst them, that they might not in coming over hastily throng and bear down one another. But whilst he attended upon this office, having first seen some corn sold so, as was prophesied, he himself was born down and trodden to death And so none of the Lord's word fell to the ground, but was all fulfilled, that we might not be unbelieving, but believing in things, which have not so sudden accomplishment, [Note.] for all promises shall like wise take effect in the time set by God. Josephus, whom also Martyr followeth, saith, that he was set to keep the people from coming out too hastily, when fhey went to take the prey, which cannot be, because so his treading to death had been before that any corn had been sold, or he had seen the cheapness prophesied of. And the selling of it at such a price is first spoken of and then his death; plainly intimating, that it was not in the going out to take the prey that this happened, but after the taking, the soldiers returned to sell it at the gate of the city. And after they had begun to sell so to some, the report going throughout the city, such multitudes came thronging to buy, that he who was set to keep them back, was trodden down by the violence of the comers, hunger, which brought them being impatient of any stay. And this judgment is thought by some to have come upon him rather then any other, that his sin in his former oppressions of the people, of which it is not unlikely but that he was guilty, might have a suitable punishment in his being pressed to death under their feet. But I pass this over as probable only, forasmuch as kings favorites who are wicked, are commonly found to be oppressors of the people. The punishment suited well with his sin howsoever, in that he, who slighted so much the power of God, trampling the honor thereof, as it were, under his feet, was so slighted by the multitude in his great and high place, as that they sticked not to tread him to death under their feet. A like death Martyr noteth, that Constantine the last suffered in the gate of Constantinople, when the Grecian army pressed into the city and took it. Whereas Sallianus conjectureth, that this prince might be set over the gate, lest any enemies lurking about should enter into it, being empty of people; it is altogether improbable, for both they were now secure in respect of enemies, and all the people went not out to take the prey, but the soldiers only, else what need had they to have bought? Touching this huge quantity of corn and treasure, it is not amiss conjectured by some, that the Syrians came to be thus well stored, by pillaging and forraging the country about during the time, that they lay in siege, but now by the power of God, they were forced to his high honor, to leave it there again with advantage, and to flee shamefully away. Yet, as all expositors note, the subjects of that king were so hardened in their wickedness through a costome of sinning, as that no reformation from idolatry, or thaukesgiving to God, followed for this great deliverance, which made the Lord to meditate upon another sweeping judgment by the Assyrians, and to bring it afterwards, chap. 17. when by many corrections following after this, they were not yet amended.

Lyra makes a good moral of this, from the beginning to tell of the 4 lepers, saying, these lepers set forth preachers, who teach well, but live ill, because the lepry of sin breaks out upon them, however they tell good tidings; the tents of the Syrians full of riches left to the men of Samaria, the noise of armies only being heard, the nations full of all treasure, coming under the power of the Church, only by the sound of the Apostles preaching; the unbelieving prince, such as continue in their insidelity under the preaching of the Word, who shall finally be trodden in the wine-press of God's wrath forever.

CHAP. VIII.

HEre it is commemorated how Elishah foretold to the Shunamite, of whom see, Chap. 4. a famine of seven years, warning her therefore to depart out of the land. For it is not to be conceived, that he now foretold it after the siege of Samaria, seeing not long after this it ended, and she returned home again, as is here she wed. The foretelling of this then was about the time of his raising her son to life, seeing that within a while after a famine is said to have been in those parts, Chap. 4. 38. Wherefore by Junius it is rendered, Elishah had spoken to the woman, &c. But to what year of Joram to refer the beginning or ending of it, is uncertain, But most probably it being begun before the Syrian army came and infested the country, it was continued and increased by their long lying there and taking away and destroying their corn and provision, till at last it grew most extreme. And here Martyr well noteth, that whereas the famine threatened by Elijah was but three years and an half, this was twice as long; so that judgments being removed, and sin still continuing, they are aggravated and sent again [Note.] in a much more grievous manner. But see the thankfulness of Elishah to her, that had been hospitable to him. He not only obtained a son for her, and restored it to life, but thinking that he could never do enough for her, who had shown such kindness to him, he giveth her in particular warning of, the danger to [Note.] come, that she might provide for her self elsewhere. And such ought to be our thankfulness to our benefactors, and will be, if we be the servants of God as Elishah was, in way of recompense to do them all the good that we can. But why did he not rather advertise her husband, who was the head? Answ. It is most probable, that she was now a widow, for her husband is said long before to have been an old man: or he being now aged and decayed committed all his worldly business to her managing being religious and discreet. And she went and dwelt in the land of the Philistines seven years. David Kimhi, to show the great danger, that she and hers escaped by departing out the land of Israel aggravateth the miseries of the famished in Israel in those years beyond all credit, as if the first year all their provision being spent, they had the second year lived upon the slender fruits, which the first year brought forth, and the third year upon the creatures, which were clean, the fourth upon the unclean, as asses, horses, camels, &c. the sift upon creeping things, the sixth upon the flesh of their children, and the seventh upon the flesh of their own arms, as Tostatus recites, and confutes it. Yet Martyr saith, that some think this to have been the famine of which Joel speaketh, Chap. 11. which if it were it was most grievous. By her removing into Palestine it seemeth, that other countries about were not punished at this time with famine also. It was a particular judgment upon this land for the wickedness thereof, and whether Judah were thus also afflicted or no is uncertain; yet it seemeth, that it was, because other wise she would probably have removed thither rather, unless the state of that country was such, as that they had there no more but what might suffice themselves. The country of Palestine and Egypt are noted to have been very fruitful, yea at the times, when Canaan labored with famine in the days of Abraham and Isaac, who like wise in the case of necessity removed thither, and therefore this woman's going thither to sojourn ought not to be called in question, how she could, being godly, go to live in an idolatrous country, for Elishah also went and lived in Syria, verse. 7. and then the King of Syria sent unto him in his sickness, and if Elijah also went and lived in Sarepta, and Moses many years in Midian, for necessity hath no law, as the Proverb is.

She being returned at the end of seven years, came to desire justice of the King, and to have her house and land restored unto her, which it seemeth, were taken away and possessed by some other in her absence, and this the King both granteth and that restitution should be made of all the fruits of her ground since the time of her departing; which she weth, that even in this time of the famine the land of Israel was not altogether unfruitful, as neither when that sore famine was in Jacob's time, Gen. 43. for he sent to Joseph then some of the fruits of the land, verse. 11. viz. honey, nuts and almonds, &c. The man, whom he appointed to see this done, was an eunuch; for such attended much upon Kings in those days, and specially upon Queens, as we may see in the history of Iezzabel, 2 King. 9. 32. and of Ahashnerosh in the book of Hester. Yet it may be noted, that the custom of making, and of keeping eunuchs came from the heathen, neither did any godly King ever keep any: but this is the first, as I remember, of the Kings of Israel, that are said to have had one.

Now it is noted, that at the time of her crying to the King, he was talking with Gehazi, and asking him of the miracles of Elishah his Master. From whence some gather, as was noted before, that this history is misplaced, and ought to come in before the healing of Naaman, Chap. 5. because after that Gehazi was a leper, he was separated from the company of other men, and so the King could not have this communication with him. But it is answered, that lepers were not so separated, but that others might come and talk with them, and therefore this argument is too weak to prove anything. Moreover, it being at the end of seven years of famine that Joram had this talk with Gehazi and he being smitten most probably at the beginning of it with the leprosy, it cannot be, that they had this communication together, before he was a leper. Lastly, Iorams inquiry seemeth to have been made, when Elishah now growing towards his end had done working of miracles, and was absent in Syria, as Martyr noteth, because he would have him tell of all the great things, that Elishah had done, as speaking of one, that had even now finished his course.

After this Elishah went to Damascus, and Benhadad being sick, it was told him, &c.] Martyr yieldeth two reasons why Elishah went thither, 1 that he might declare unto Hazael, that he should be King of Syria, which indeed, was long before given in charge to Elijah, and Elishah most probably by his direction given him before he was taken away now went to do it; 2 to avoid the danger of the great famine, which still continued. And herein Sallianus also agreeth, making it the sixth year of the famine, when he went thither. The first of which reasons I willingly embrace, but because it is said expressly to have been done after these things, that is, after the siege broken up and the great scarcity turned into plenty, I cannot think that the famine was any cause of his going thither. Whereas Sallianus saith, that howsoever there was plenty in Samaria, yet the country might still labor with want: I answer, Elishah dwelt in Samaria, and therefore he had not need to have departed out of the kingdom, although there were scarcity still in other parts, but how it can be, that other parts were in want now, I cannot see; Samaria the chiefest city of the kingdom being so full, that from thence they might be supplied in all other places. If it be demanded, how Elishah fulfilled that, which was given in charge to Elijah, seeing he was bidden to anoint Hazael King; it may be, that he did, although it be not mentioned: for in Chronico Hebraeorum, it is said, that he anointed him. If not, his declaring to him, that he should be King, was, as an annointing of him to this office.

Touching the sickness of Benhadad at this time, Josephus saith, that it came by extreme sorrow for his hosts late shameful flight, when none pursued them to his so great damage, and ignominy. He also thereby conceived that God was against him, and so he should never prosper in any of his undertakings, which aggravated his grief without measure. Touching the prophets going into an enemies country, so lately foiled by his means, and before maligned for discovering his consultations to the king of Israel, it is to be understood, that he was directed thither by God, and therefore feared no danger, there were more with him then against him, as was shown him at Dothan. And for the Syrians, their hearts could not but be won towards him by his kindness shown them in Samaria in delivering them from the danger of death, the king also being now sick and needing his help, it was no time to offer him any discourtesy, but gladly to receive him, being a man whom he knew to be so gracious with the highest Majesty, and of whose power he had experience in his servant Naaman.

Benhadad being certified of the prophets coming to Damascus, sent Haziel to him with a present of all the good things of Damascus, the load of 40 camels to inquire of him, whether he should not recover his health again, meaning doubtless by this great kingly gift to win his favor so far as to pray for him. Whereby we may see in what honor and estimation Elishah was even amongst the Syrians. The king presumed not to send for him, for king Ahaziah doing so for Elijah, had his messengers destroyed by fire; yea 3 kings before humbled themselves in their straight to come unto him, being warned most probably by that example, and now the king of Syria sendeth a most honorable Ambassador to him, calling himself his son, thy son Benhadad. By all the good things of Damascus understand some of all, and the very best. But whether the prophet took this present or no, is uncertain; and most conjecture, that he did not, because he refused Naaman's, and if we receive that Septuagint translation called Complutensis & Regia. Hazael stood before him and set the gifts to him, until he was ashamed] he did certainly refuse it.

Hazael having done his message, Elisha answered, tell him, in living thou shalt live, yet the Lord hath shown me, that dying, he shall die. Hebr. it is in the text, 〈 in non-Latin alphabet 〉 say unto him, in living, thou shalt not live, and the Lord hath shown me, &c. but in the margin it is 〈 in non-Latin alphabet 〉 to him, and so it runneth in all expositions except in that of Junius, who hath it, say not, in living, thou shalt live] giving this for the meaning, although this disease be not unto death, yet thou shalt not recover out of it, but certainly die. But whereas 〈 in non-Latin alphabet 〉 in the margin is taken in, and 〈 in non-Latin alphabet 〉 in the text left out, take we them in both, and the sense will be plain. The king sends to inquire, whether he he should recover, Elishah answereth, say to him no; indeed thou mightest live, notwithstanding this sickness, but by some other means, thou shalt die, and not recover; or leaving 〈 in non-Latin alphabet 〉 in the margin out, say no, thou shalt live, &c. David Kimhi saith, that the prophet in his answer respected two divers things, and therefore his words are divers, first respecting the disease, he said that he should live, because he should not die of that. 2. Respecting the evil means, that he should use to make him away, he said, that he should die, speaking the one to be delivered by way of answer to his enquiry, and the other to prevent the calling in question of the truth of his prophesy, which otherwise might have been questioned, when the king died so soon after.

But others, which Martyr most approveth, say that the imperative is put for the future tense, as in many other places; particularly, Gen. 20. 7. and Prov. 3. 4. Say, that is, thou shalt say, or mayest say, if thou wilt, unto him, thou shalt live, for I both know, that he shall not die of this sickness, and that thou wouldst willingly speak pleasing things unto him, but the Lord hath shown me, that before he recovereth, he shall certainly die by some other means. Other expositions of some, which he also mentioneth, are not worth the naming, as that he would not have the truth plainly told him, least being stricken therewith, he should presently die, and so the prophet be endangered by his subjects for the great love that they bare unto him, or that he meant that he should live eternally, as being one that was converted to the true God, but this is both to presume upon that which is improbable, and to make him to equivocate, from which he abhorred. Of all these expositions I prefer that of Junius, and so the prophet neither bad him, nor permitted him to speak otherwise, then as the event should prove, although as the same Junius hath it, he no less truly reported his answer, v. 14. then he dealt faithfully with his master, when as he strangled him and stopped his breath the next day; and upon this Lyra finally resteth, saying that the Prophet told him that he should not live, so that Hazael manifestly lied in returning his answer.

And he set his countenance, and set it till he was ashamed, and the man of God wept] thus it is in Hebr. being rendered word for word. How the Septuagint have it hath been shown before, and in the Septuagint Franckfort, he set the gifts to him, till they were corrupted and he was ashamed. The vulgar Latin, He stood with him and was troubled even to the suffusion of his countenance. Iun. Quamvis contineret vultum suum & componeret dudum. flevit tandem vir dei. Here because it is not said, who did thus? although Junius hath it expressly the man of God, and Tostatus and Vatablus expound it of him, some refer it to Hazael, as the Septuagint and Josephus, and that I take it, more rightly, both because when it is spoken what the man of God did, he is expressly named, and something was spoken, wherewith Hazael might be affected, when he was told, that his master should surely die, it being then happily in his mind, which he did soon put in practice; but he would now feign sorrow at the hearing of it, and set and offered him the gift howsoever, to express which another word is used after the first setting spoken of, and he continued thus to do, till he was ashamed; as thinking, that the man of God knew that he did it not seriously, but feignedly, having other things in his mind tending to treachery against his master, and cruelty against his brethren, the Israelites. Then Elishah wept forsomuch as he saw into the inhumane malice of his heart against the people of God. And Hazael in submiss words asking the reason, he said, that he should break down the strong holds of the children of Israel, slay their young men with the sword, dash out the infants brains, and rip up women with child. Of which when he thought strange, saying, am I a dog? he answered, the Lord hath shown me, that thou shalt be king of Syria. And upon this it is likely, that he began to meditate the death of his master. If it be demanded, how Elishah may be justified in telling him thus, which was a way to set him on to practice this treason against his king? Martyr saith well, that prophets must declare what God hath committed unto them, although the wicked turn it into an occasion of rebellion, as did Jeroboam before, that the word of God, which is to salvation to some, might turn to their just damnation. For that prophesying of such things, doth not necessarily put men on ambitiously to seek them, appeareth in the example of David, who being anointed King by Samuel, was yet most averse from practicing anything against king Saul. These words of Hazael, What, am I thy servant a dog? &c. are by some drawn to another sense, being read thus without any distinction, What am I thy servant a contemptible dog for power, that I should do these great things? and the Prophet answers accordingly, Thou shalt be King of Syria, and then thou shalt have power. This had been probable indeed, if he had said [a dead dog] as David sometime to Saul, but because it is the nature of a dog to rend and tear without respect, it is better to take it as spoken in regard of savage cruelty, as abhorring then there from, but he answered, that he should be King of Syria, and so he would change his mind, as many men do; according to that proverb, honores mutant mores. Lyra joineth both these expositions together, I am not so potent that I can, or so cruel that I would do thus. And indeed this was such horrible cruelty, that no heart could think upon it without relenting, and therefore Elishah fore-seeing it by the spirit, could not but weep, as Jeremiah afterwards for the miseries of his people present, and Christ for their miseries, which he foresaw should come.

Hazael returning to his master told him, that he should live, but the next day he took a thick cloth, and having dipped it in water spread it upon his face, and he died This, saith Martyr some expound, he did as done in good will to cool him, being extremely hot with a fever, but whilst the cloth was too hard pressed, his breath was stopped: but it is commonly & best taken for a voluntary act under a color of cooling, to hasten his end. And he being his great friend, could not so much as be suspected as guilty of his death, when he had done thus; because neither could the King cry out, neither did any scar appear upon his dead body afterwards. The cloth laid upon his face, is rendered by Pagninus, pa •• um e pilis caprarum, or goats hair; by Josephus, a wet net; the vulgar Latin hath it [stragulum] a blanket; the Chaldee paraphrast, aperimentum villosum; whatsoever it were, it was a treacherous part in him, neither did the prophesy of Elishah bear him out in so doing, because although he told him that he should be King, yet he told him not when, neither did he prescribe him such means to come to the kingdom. He was in show an obedient servant and friend, but indeed did bear a treacherous mind against his master, for his kingdoms sake. As Martyr noteth it to be the case of many princes, which maketh [Note.] their estate miserable, their nearest friends and those, in whom they trust most proving their most dangerous enemies to their destruction; so Claudius Caesar had his bane given him by his wife Agrippina in a poisoned bullet, that her some Nero might the sooner come to the Empire; and Livia, the wife of Octavius Augustus was his death, when he lay grievously sick, that he might not alter his will, whereby he had given the Empire to Tiberius, her son by another husband, and give it to a grandchild that he had then by his daughter. To conclude the history of Benhadad, Benjamin the Jew saith, that in Damascus there was a most rare building, which they said, was the palace of king Benhadad, called Gumagh Dumes{que}, that is, the Mosche of Damascus, which had a wall of glass built by art Magic, in which were so many holes, as there be days in the year, for the Sun to shine into each day, so that hereby the day of the month and year might be known; within the houses were also bathes of gold and silver, and in them a great tub like a throne, of the same matter, in which two or three might sit and bath themselves. And Josephus saith, that Benhadad and Hazael were worshipped by the Syrians as gods, because they so much enlarged the kingdom, and beautified the city with many Temples and other fair buildings.

To leave now again the history of the Kings of Israel, and to bring on that of the Kings of Judah, v. 16. The fifth year of Joram the son of Ahab and of Jehoshaphat, Joram the son of Jehoshaphat reigned, &c.] It is said before, 2 King. 1. 17. that Joram began to reign over Israel, the second year of Joram the son of Jehoshaphat, how then could he begin the fifth of Joram of Israel, when as in his fifth year he had been seven years king, according to that Chronology? But I have been large already in reconciling this difference, upon 2 King. 1. 17. resting in fine upon this, that there by the second year of Joram of Judah, is meant the second year of his fathers making him his consort in the kingdom, here he having been a titular king together with his father 7. years, beginneth to have all the government committed to him, the old king thenceforth meddling no more with matter of government, but giving himself to prepare for his death, and therefore it is said, the fifth year of Joram king of Israel, and of Jehoshaphat; that is, in his life-time, although he departed out of this life soon after. Here it is to be noted, that in the regiae Bibliae, both Latin and Greek, these words [and of Jehoshaphat king of Judah] are wanting, and although they be in the Hebrew, and Chaldee, and Graec. Sixti, yet Tostatus rejecteth them as redundant, and Vatablus thinketh they are to be read with a parenthesis, and Iehosbaphat king of Judah subintellige (was dead) but this is forced. Some to make the sense perfect understand these words, and the fifth of Jehoshaphat, although it were much more, saying, that here his time is counted from the time of his deliverance in the war against the Syrians, 2 Chron. 20. but this is both an unheard of way of counting, and needless, seeing it may be sufficiently supplied with these words at large, in the days of Jehoshaphat. Martyr conjectureth, that when he went with Ahab to battle at Ramoth Gilead, he made Joram his son King, and from that time a new account of his reign is to begin, it being now the fifth year, as of Joram of Israel, therefore the fifth is only once named for them both, it being the fifth of Jehoshaphat reigning together with his son. And from this time of Iorams reigning alone, must his eight years be counted, that there may be an agreement with the time of his death, the 12. year of Joram of Israel, verse. 25. when Ochoziah his son succeeded him, and yet neither will it agree so, unless the fifth year of Joram of Israel be counted one, and his twelfth another of these eight parts of years being put for years, which is not unusual.

2 Chron. 21. 1. Joram is said to have reigned in Jehoshaphat's stead after his death, not before, and v. 5. beginning at this time, he is said to have been 32. years old, when he began to reign, and to have reigned eight years. And if he began his reign whilst his father lived, how is it said, that he reigned in his stead he being dead? and if after his death he were but 32. and reigned eight years, how can it be that he was 32. his father yet living, and that he reigned no more then 8. years? Ans. Joram is said at three several times to have reigned, or to have been King. First, when his father made him King together with himself, of which that is to be understood, 2 King. 1. 17. Secondly, when waxing old, and desirous to disburthen himself of worldly employment, he committed all the government of the kingdom to him, of which that 2 King. 8. 16. is to be understood, and happily verse. 3. of this chapter. Thirdly, when his father being dead he reigned as sole King, of which 2 King. 22. 51. and this 2 Chro. 21. 1. And from hence his years of reigning are to be reckoned, and of his age when he began, and this most probably was within the compass of the same year, that his father committed all the government to him, as David had done before to his son Solomon, that seeing him in his full kingly authority before his death, and that which might satisfy his other six sons being at the same time conferred upon him, according to v. 3. there might be none occasion of contention amongst them, although it fell out otherwise, as is by and by shown, v. 4. For the kingdom being delivered to Joram, and great gifts of gold and silver, and pensions, and fenced cities in Judah to his other six sons, wherein they might sit as presidents, he most cruelly slew them all, being impatient of any honors conferred upon them, as derogatory to his royal dignity, soon after the death of his father; and also some Princes that he might have the whole power of collating their dignities upon whom he pleased.

In Tradit. Hebr. it is said, that he slew his brethren because they were godly, and insisted in the steps of their good father, from which he was most averse, as being wholly addicted to the ways of the house of Ahab; and if so, most probably the 〈…〉 nces slain also were their special friends, and like affected to them for matter 〈…〉 eligion. And for this it seemeth to make, which followeth, v. 6. He walked in 〈…〉 ways of the kings of Israel, &c. And it is not improbable, that he was put on this 〈…〉 ckednesse, as not thinking himself secure in the kingdom, whilst they lived, or 〈…〉 that might revenge their death, as he might fear, that they being slain, these Prin 〈…〉 would do. But why are the Princes called [Princes of Israel] when as he reig 〈…〉 not over Isrel, but Judah? Ans. by the same reason that Iehos. 6 sons are said Hebr. 〈…〉 be the sons of Iehosh. king of Israel, v. 2. The word Israel is not here put for the 〈…〉 gdom of the 10 tribes, but for the whole state of Jacob's children called Israel, and 〈…〉 s he is said to be king of Israel synechdochically, because he was king of part of Isra 〈…〉 , and accordingly these are called Princes of Israel, because of Judah, a tribe of Israel; and that the chiefest and most principal. Lyra saith, that he slew his brethren, because he feared least that he being cast out for his wickedness, any of them should be made king in his stead, and to get the goods and possessions which their father gave them, and some Princes, because they disliked his evil doings. But before he did these things, it is said, that he strengthened himself in his kingdom, that is, by gifts obliging many unto him, that he might the more securely thus tyrannize. And it is further added, that he walked in the ways of the kings of Israel, as the house of Ahab did, for he had his daughter to wife. Unto his cruelty like that of the Turks, laying the foundation of his kingdom in the shedding of his brothers blood, he added idolatry, or because he was an idolater he was thus cruel, this being a sin for the most part inseparable from idolaters; for the devil, whom such serve, delights in blood, as being himself a murderer from the beginning. And the primary cause of all this is noted to have been his unequal yoking in marriage with the daughter of Ahab, Athaliah, as it appeareth, that her name was ch. 32. 2. But only she is there said to be the daughter of Amri, the father of Ahab; but she might be called daughter either of the one, or of the other if she were, the daughter of Ahab, seeing Grand-fathers do commonly call their sons daughters, their daughters. And it may be conceived, that she was called first daughter of Ahab, then of Amri his father to denote the deep engraffing of idolatrous precepts within her breast, as taking them from them both, who were Arch idolaters, and most unreclaimable. For I do not like that way of reconciling this which Martyr mentioneth, that Amri being her father, she was very young when he died, and so for her being brought up with Ahab her brother, she is said to be his daughter; for never yet was any woman said to be daughter to her brother for her education with him. By this marriage of Joram with Athaliah, Jehoshaphat is said to have contracted affinity with Ahab, 2 Chron. 18. 1. He was a wise and godly king indeed, but herein he did neither wisely nor godly. He thought to enjoy the more certain peace with the kings of Israel by this means, and hoped to draw them from idolatry to the true God, but it fell out clean contrary, his house was hereby perverted to idolatry, and consequently his race well nigh extinct; and for this cause happily he is not named (as making himself guilty hereby) with the blameless kings, David, Hezekiah, and Josiah, who are said not to have sinned, that is, by idolatry, or being any way accessory to the promoting of it, Eccl. 49. 5. whereas he was, his house not only being by this means corrupted, but his kingdom. Let no Prince therefore in any politick respect marry so for fear of marring all, 2 Cor. 6. 16. But the Lord would not destroy the house of David for the covenant, which he had made with him. 2 Kings 8. 19. He would not destroy Judah for David's sake, as he had promised him, to the same effect. Of this promise, see 2 Sam. 7. and it is said, that he might give him a light, and his children forever.] By light kingly glory being meant, which maketh a family to shine, and this, howsoever it ended about the time of the coming of Shiloh, that is, of Christ, according to the prophesy of Jacob, Gen. 49. 10. in respect of a worldly kingdom, yet it shineth by the light of a spiritual reigning in Christ, who was of the seed of David now much more and so shall continue forever and ever. And this is added, as implying, that for the wickedness of Joram he and his were worthy to be cut off, that none of that race might reign anymore; so much doth the Lord abominate idolaters and murderers, and so much is his wrath stirred up against them.

In his days Edom rebelled, and would not be subject anymore to Judah, &c.] As he had been ever since David's time, until the end of Jehoshaphat's reign, 1 King. 22. 48. 2 King. 3. 9. thus God began to lessen his dominion for his sins by cutting off Edom from him; and although he sought with all his might to recover it, and by setting upon them in the night slew many, yet Edom would no more be brought under, but they set up a King of their own, and Lybna, a city of Judah also near unto them fell away at the same time, and as some think came under the King of Edom, as joining with the Edomites in their rebellion. And that his sins were the cause of this it appears, for it is added, verse. 10. For he left the Lord God of his fathers, and built high places in the cities of Judah, and made Judah to transgress. The words, whereby Iorams expedition against the Edomites is set forth are somewhat obscure, therefore Joram passed into Seir, a city in Edom, and not the mount Seir, because it is written with 〈 in non-Latin alphabet 〉 whereas the mount is written with 〈 in non-Latin alphabet 〉 and all his chariots with him. And when he had risen up in the night and smitten Edom, which had compassed him and the Princes of the chariots, the people fled to their tents. Pelican therefore expounds them thus. The army of Edom rising in the night smote the Princes of the chariots in Iorams army, and the people of Judah with their King Joram fled to their tents, leaving the work undone, neither was it ever attempted anymore, because Libnah, a noble city of Judah and nigh unto Edom joined with them also. But he confesseth, that the Hebrews expound it otherwise, and so to expound it is more agreeable to the Hebrew text, if it be not through the negligence of some corrupted, which far be it for us to imagine. The true sense is that given by Martyr, that Joram with his chariots being come to Edom, the Edomites came and compassed about his army; but he arising in the night brake through their forces slaying many of them, and returning home again; and then they returned to their tents; this war for the recovery of Edom being thus soon ended without effect, after one skirmish only. And the prophesy of Isaac, Gen. 27. 42. that Esau should break off his yoke was now fulfilled. And it was a just judgment of God against Joram, that his defection from God should be punished with the Edomites defection from his obedience, and his breaking of covenant with God with their breaking covenant with him. Lyra hath another exposition, which he makes here viz. that Joram had many Edomites with him, that were valiant men, and served him in his wars, whose revolt he now fearing arose up in the night and slew them.

But there were letters brought unto him from Elijah the prophet, saying, &c.] Elijah being long before this received up into heaven, ch. 2. how could he now write unto Joram, to reprove and threaten him for his wickedness? Answ. I do not think with the Hebrews, that these letters were written by Elijah after his taking up, and miraculously presented to Joram although Lyra holds the same. Nor with Pelican that they might be written and sent by him yet living, the relation hereof being misplaced: for Jehoshaphat was dead, before that his son Joram thus fell away from God, & that Elijah was taken out of this world, whilst Jehoshaphat yet lived and ruled appeareth, 2 King. 3. where Elishah, who had not the spirit of working miracles, till after the rapture of his Master, is said to have supplied the armies miraculously with water for Jehoshaphat's sake there present. I hold then with them, that say, these letters then might be written before by Elijah, foreseeing by the spirit, that Joram would do so wickedly and left with Elishah to be sent unto him, when he should see his time; because Elishah his part, as it seemeth, was to help and to do miraculously for the distressed, but not to threaten judgments, or severely to proceed against any, that part being assigned to Elijah his predecessor, and accordingly acted by him. And it is the more probable, that he committed this business to Elishah, because he certainly left another to him, which he was to do after his death, viz. the declaring to Hazael, that he should be King of Syria. To yield to any sending of letters out of another world is to yield to that which is strange, yea contrary to the Sacred Scriptures, which deny all dealing in this kind in the parable of Dives and Lazarus.

In these letters the idolatry of Joram is upbraided unto him and his going after the Kings of Israel, and not after Jehoshaphat and Asa; and he is threatened therefore and for killing his brethren better then himself, that God would strike him with a great stroke; him, his children, his wives and people, and all his substance; and that he should be stricken with a loathsome disease in his belly, until his guts should come out. This threatening of him for killing his brethren seemeth to Lyra to be a good argument that this epistle was written after the rapture of Elijah, because they were slain after and not before. But it must be remembered which hath been already said, that Elijah wrote thus out of his prophetical spirit, whereby he foresaw this. Some think, that they were the letters of another Elijah and not of Elijah the Tishbite. The event proved this epistle a true prophesy, and it could not be long after the coming of it to his hands, for he lay two years after that he was smitten in his bowels, and his reign was but of eight years. Most probably he was one year in making friends, that might stick to him; the second he adventured to slay his brethren, and some Princes; the third he built high places and forced men to idolatry; the fourth the Edomites and Lybnah rebelled and he went against them and returned doing nothing; the fifth he being no whit moved hereby to repent had these letters sent unto him; and the sixth the Philistines and Arabians that were borderers upon the Ethiopians came and wasted Judah, and took away all his substance, and his sons, and wives, only Iohahaz remained, who was the youngest: and lastly, in the seventh year at the beginning his most dolorous sickness began whereof he died most miserably; and unto all this was added moreover a dishonor in his burial, the people made no burning for him, as they had done for his ancestors, neither did they bury him in the sepulcher of the Kings, but only in the city of David in some common burying place, as thinking him unworthy and too base for his wickedness to have that honor done to his dead corps so marked by God's hand as most vile, whilst he lived. Of the rite of burning sweet odors to Kings departed, see before, 2 Chron. 16. 14. in the history of Asa his grandfather. Here is to be noted, that whereas verse. 17. the Arabians are said to have taken away his sons and wives, it is to be understood, by killing them: for Chap. 22. 1. they are said to have killed all his sons, but the youngest, and Josephus saith, that they slew his wives also. A just judgment of God, that he, who so cruelly slew his brethren should have his sons slain; and he that took their goods which their father had given them, should have his substance taken all away, and come soon after himself to a more miserable end, then his children. Upon what occasion the Arabians came thus against Joram it is not said, but only that God stirred them up; yet it is most probable, that the Edomites instigated them hereunto, that the King of Judah being by these means weakened, he might the less infest them for their revolting from his obedience. For that Joram had an army abroad at that time to waste the Edomites, although he could not again reduce them to his obedience, is intimated, Chap. 22. 1. where it is said, that the Arabian robbers slew the Kings sons, when they rushed into the tents.

Joram being dead, the inhabitants of Jerusalem made Ahaziah his youngest son King in his stead, for all his elder sons were slain, 2 KIngs 8. 25, it is said only that Ahaziah his youngest son reigned in his stead. But in both places the name is divers from that. 2 Chron. 21. 17. where his youngest is called Iehohaz, but the same man is also called▪ Azariah, 2 Chron. 22. 6. so that it seemeth he had 3 names, Ahaziah was of 4 • years when he began to reign, 2 Kings 8. He was 22. and indeed how could he be more, seeing his father Joram was but 40 when he died, for he was 32. when he began his reign, and reigned but 8 years as kings, and Chronicles do both consent. Some Hebrews say, that Chronicles reckon from the beginning of Amri, whose daughter Athaliah is here said to be his mother, for so the years agree; Amri 6. Ahab 22. Ahaziah his son 2 Joram his brother 12. But because this is too much forced, other Hebrews say, that 20 years of his fathers reign are concealed, and that he is said ta have reigned 8 for 28. because that from the time of his troubles he made Ahaziah his son confort with him in the kingdom, and when he had reigned with his father 20 years he died, and then the men of Jerusalem confirmed the kingdom unto him anew, after which he reigned but one year. And thus it is true, which is said, 2 Kings 8. He was 22 when he began to reign, that is together with his father, and reigned one year only alone, and it is also true, which is here said, he was 42 when he began to reign alone. And this Martyr preferreth as most probable, and Lyra following Jerome, and proving it by the like in Saul, unto whose reign only 2 years are counted, when as he reigned manifestly more, as hath been shown upon 1 Sam. 13. 1. even 18. but he is said to have reigned two, because he reigned well so long, & no longer. So Joram is said to havereigned 8 years, because so long he reigned well, or innocently as Jerome saith, but then he slew his brethren, & from hence forward wickedly, his kingdom also declining 20 years, which cause that time is not reckoned to him, but to intimate so much time more of his reign, and that his son Ahaziah reigned all or part of it together with him, he is said to have been 42 when he began to reign, lest going upon the number of 22. when he is said, 2 Kings 8. to have begun his reign, 20 whole years should be cut off from the Chronology, and so an error be committed in reckoning the time by reason of the number there put, when as it is meant, that from the beginning of his reign with his father, he was 22. and then all the time that his father lived after this being passed over in silence, he is said to have reigned one year, that is, alone. And this is held by most, Vatablus, Tostatus, Azorius, Gordon, &c. And this is certainly the best way of clearing this doubt. Whereas it is objected, so Joram must not have begun his reign at 32, but at 12. or else to have lived not 40, as is commonly counted, but 60. it may be granted that he lived so long, seeing it is not set down, how long he lived.

But whereas Jerome is brought affirming Joram to have lived but 40. and Josephus likewise, and all the time both of Joram the father, and Ahaziah the son, is included within the reign of Joram of Israel, and the time of his reign was but twelve years, 2 King. 8. 16. 25. I must needs confess, that I cannot see what may be answered. Wherefore some have found out another way, saying, that a transposition is to be made of the words thus. When Ahaziah began to reign, his mothers name was Athaliah the daughter of Amri, he was of 42. years, that is, Amri, or so many years passed from the time of his beginning to reign, till now, as hath been before accounted. But seeing there is no warrant thus to transpose the years, which are plainly spoken of one, as meant of another, a king of another kingdom, who was also dead long before, this is not to be admitted. Nothing then remaineth to be said, but that this place hath been erroneously copied out, and ought to be corrected by 2 King. 8. as in the Septuagint translation it is, where it is said, as 2 King. 8. so 2 Chron. 22. Achaziah was 22. years old when he began to reign. And yet this is no disparagement to the holy Scripture, seeing some translation is right, and the text 2 King. 8. and pregnant reason is a sufficient ground to evince the truth. Whereas the time of Ahaziah his beginning to reign, is set forth not only by his age, but 2 King. 8. 25. by the twelfth year of Joram king of Israel, but ch. 9. 29. by his eleventh year. Martyr saith, that the twelfth was so little begun, that it is not spoken of in the second place, but the eleventh, which was then complete. But if the twelfth were begun, it could not be said in the eleventh with any color of truth. Lyra therefore and others better, he began to reign alone, his father being dead, in the twelfth year; but that we might know, that when his father lay languishing of his last sickness, and grew by reason thereof unfit to govern, that the kingdom was not without a governor, for he made his son king together with him, a year before his death, that is inserted of his beginning to reign in the 11. of Joram of Israel. Neither can any reason otherwise be conceived why after his death mention should be again made of his beginning to reign in a divers year, ch. 9. 29. but to intimate some what before omitted, viz. that besides the one year of his reign before spoken of, he reigned another whilst his father lived, as was the manner of divers other kings, and of Joram his father, who reigned together with Jehoshaphat his father, as hath been already shown, upon 2 King. 8. 16.

Ahaziah being made King, was as wicked as his father for matter of idolatry, for he followed Ahab, as his mother enforced him, and they of the house of Ahab, are said to have been his counselors, thus to bring him to destruction, and he is said to have walked in their counsels. 2 King. 8. 27. all this is comprised in fewer words; He walked in the ways of Ahab's house, and did that which was evil before the Lord, for he was the son in law of Ahab. His mother provided him a wife of Ahab's house, and thus he was so strongly carried on, as if he had been enforced to that wickedness, partly by his mothers command, and partly by his wives importunity. Thus idolatry brought in by marrying with idolaters, was so rooted, that it could not be rooted out without rooting up the corrupted stock, for a warning to all generations to come, to take heed of such unequal yoking.

How destruction came from hence unto him, the next words declare, verse. 5. He went with Joram king of Israel to war against Hazael at Ramoth Gilead, where Joram was wounded by the Syrians, and and so returned to Jezreel to be healed, then Ahaziah followed to visit him. And this is noted to have been by the will of God against Ahaziah: For Jehu coming at the same time against Joram, he went out with him, and so his brethren upon whom Jehu first lighted being slain, he was found out and slain also. This briefly here run over, the purpose of the writer of the Chronicles, being to prosecute only the history of the kings of Judah fully, is with all the circumstances set forth, 2 King. 9. Josephus saith, that Iorams army was still at Ramoth Gilead under Jehu as General, and that Ahaziah coming to visit him, left his forces there also. Which came to pass by a singular providence, that Jehu with the less opposition, might execute the judgments of God upon them both together, as he did 2 King. 9. The space between Ramoth Gilead and Jezreel, was 24. miles according to H. Bunt.

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