Commentary on the Old Testament Volume 2-4
Then going forward he found Jonadab the son of Rechab, &c.] Rechab came of Jethro the father in law of Moses, otherwise called the Cynean, from the place where he dwelt, and Rechabs father is said to be Chamoth, who it seemeth, came of Heber, which of old separated himself from his own nation to go and dwell with the Manassites, when they went and dwelt in the mountainous parts of Judah, and this Jethro was also called Hobab. He was a most godly man, and full of zeal for God and against idols, and led a most strict life, and enjoined the like to all his children, as we may see Ier. 35. And for this cause he was had in great honor among the people, wherefore Jehu seeing him upon the way, thought it would be a great grace unto him to take him along with him, and for this cause after salutations he caused him to come up into his chariot to ride with him to Samaria, saying, come with me and thou shalt see my zeal for the Lord.
Josephus saith, that he was his old acquaintance, and now told him, what he had done at Jezreel against Ahab's house for idolatry, and if so, then Jehu was well disposed before, seeing otherwise he would not have been linked in friendship with such a man. But there seemed by this his saying, to be some tang of hypocrisy in him, because he would have his zeal seen by men, which appeared more afterwards, when having put down the idolatry of Baalism, he fell to that of Jereboam's calves, v. 29.
When Jehu was come to Samaria, he smote all that remained more unto Ahab, that is, all that were any way allied unto him, and whom he had used, as his instruments to advance idolatry, thus doing there, as he had done before in Jezreel. And having by this means made the kingdom sure, all enemies being cut off, that might hinder his peaceable enjoying thereof, he calleth the people together, and by a stratagem making a show, as if he would set up the worship of Baal, getteth all the worshippers of Baal together in the house of Baal, and there causeth them to be slain. If it be demanded here, whether Jehu sinned not in thus dissembling? Martyr answereth, that he did, because he lied to the encouraging of the Baalites to sin, who haply for fear would otherwise have left their idolatry many of them, and by this his dissimulation he grieved and gave occasion to many good men to think hardly of him, as destroying the house of Ahab for none other cause, but to get his kingdom. And what is said by others in justifying Jehu he taketh away: as that it was but an officious lie, that he made it soon appear with what mind he did this, and God knew the goodness of his intent, to which he answereth, that to make an act good, not only the intention must be good, but the thing lawful, and that sin may be committed as well in a shorter as in a longer time, and that although it were but an officious lie, it was a sin, which he illustrateth by the practice of some against the Priscillianists in Saint Augustine's time, who were a Sect that could not be discovered, that they might be punished accordingly. For when any of them were taken and examined, they would deny all their tenets, wherefore some Christians, who stood for the truth, feigning themselves to be Priscillianists also, had in private all which they held, declared unto them, whereby they were discovered. But this fact of theirs Augustine condemneth, lib. de mendacio ad Consentium. Neither was this of Jehu an officious lie, that is, tending to good to some, and to no hurt to any, because, as hath been already shown, this tended to evil to divers. Lyra also saith, that this lying was not commendable in Jehu, but only his fervent zeal to destroy idolatry, and to find out idolaters appeared, for an example to all Christian Kings. And H. Cardin. agreeth with Martyr, saying, why should we seek to excuse him from lying, when as he sinned so foully by Idolatry? Yet Pelican calleth it a godly deceit, wherewith it was just with God, that they should be deceived to their destruction, who had deceitfully drawn others to their damnable superstition. And Tostatus saith, that Jehu spake ironically, as Elishah did, when he bade the Baalites to take a sacrifice to offer to Baal, and to call upon him, and when they were calling, to cry aloud, for surely he is a God. And this is not so much to be labored about to justify Jehu, as other godly Princes, who have by all means sought to find out and to punish idolaters, as Constantius, the father of Constantine the Great, who being a Christian in heart, made an Edict, that all, who were Christians should lose their places, because he would not be served by any such in his wars; but when all sincere Christians had hereupon forsaken his tents, they were recalled again, and the other put out.
It is true, to lie or to dissemble is a sin, so likewise it is a sin to kill, but when any are by God adjudged to death, as all idolaters in Israel were, as the Magistrate may kill them, and root them out of the land, so he may use any subtle means, to circumvent and find them out, which to others it is unlawful for to do, but they must be dealt truly and plainly withal, as being fellow members, and not lied unto. Otherwise Joshua to win Ay might not have used that dissimulation to make a show of fleeing away to draw them into the danger of an ambushment; nor the children of Israel have borrowed jewels of gold and silver of the Egyptians, making a show hereby, as if they meant to restore them again within a few days, when they never meant it. To take usury also is a sin, but of Canaanites who were appointed to destruction, it might be taken, although not of their brethrē.
To return to Jehu, the Lord's approbation is sufficient to bear him not as in killing the kinsmen of Ahaziah, as was said before, so in this his dissimulation also. For after it, he praiseth him, and having done that, which was right in his sight, although otherwise a wicked Idolater, and promiseth him a reward therefore, v. 30. And the Lord even seemed to work with this dissembling by infatuating the servants of Baal to believe that which he had said, when as they both saw Jonadab, a man zealous against such as they were and their religion, with him in great familiarity, and brought, as a spectatour of his doings, and could not but hear of the slaughter of Baals priests in Jezreel, and of their King Joram, and his Mother Jezebel for her advancing of the worship of Baal, called whoredoms and witchcrafts. Contrariwise the faithful, who had their understanding, considering these things could not, but conceive, that what he said, was in policy, to deceive the Baalitos, and rejoice thus to see him plotting their destruction instead of being offended at it.
The servants of Baal, who were now invited to the sacrifice are generally thought to be his Priests only, because they had vestments brought out to be worn in sacrificing: For the devil is God's ape, for so much as God's servants, the Priests served him in peculiar garments, the devil would have his to serve him likewise. But I cannot see, how the temple of Baal, which certainly was very great in so great and populous a city, should be full from one end to the other of Priests only, seeing it might contain, as the temple of Dagon in Samson's time, not hundreds, but certain thousands. It is to be conceived then, that the vestments brought out were only for the Priests, which assisted in sacrificing, who only are meant by all the servants of Baal, viz. who served at his altar, but many more came in and so the house was filled. Now to bring these together into one slaughter-house, no such ready way in the world could have been devised as this. For the servants of Baal hearing of the destruction of their great patrons could not but fear and hide themselves in divers places, so that otherwise it would have been hard to find them out, and would have required a long time, but by this policy they were soon brought all together to suffer death, as they were well worthy. If it shall seem strange, that Jehu should suffer them, until that they had finished their sacrifice: Martyr saith well, that most probably he delayed the execution till this time, because haply there came still more and more; and it may also be thought that he stayed, till the sacrifice ended, that he might take them at their coming out, and lay their punishment upon them, when they had fully acted their sin. For his going in with Jonadab and bidding them see, that there were none of the servants of the Lord amongst them, but the servants of Baal only, herein he would seem to them, as if he had a care, that their sacrifice might not be defiled by the presence of any, that were enemies to Baal and derided his worship, for even the heathen used to cry out, when they went to their sacrificing, Procul, procul este prophani: but secretly he meant, to provide, that whilst the Baalites were destroyed, none of the servants of the Lord should perish together with them; for which cause some think, that all the Baalites had vestments put upon them, whereby they might be known. The servants of Baal being all slain, their dead corpses were not buried, but cast out to lie rotting as dung upon the earth for their greater, debasement, seeing to be buried was always counted an honor.
Then they went to the city of the house of Baal, and brought out the images and burnt them, and they brake down his image and house and made it a jakes to this day.] Which was all done to show the greatest detestation of idolatry, that might be; and to purge the land so of Baalism, that it might never be set up again in Israel. For when Constantine the Great put down idolatry in his Empire, he only shut up idols temples, but for so much as they stood still, Julian easily opened them and set up idolatry again. Wherefore Theodosius to prevent this for time to come, demolished them. And it may be noted, that the idolatry of Baal was never practiced [Note.] in Israel more: Jehu and his successors indeed even to the Babylonian captivity, chap. 17. idolized with the golden calves after the manner of Ioroboam, but from this of Baal they were free always after this execution.
Wherefore to purge this land from Popish idolatry it had been necessary at the first, although not to demolish temples to this wickedness abused, because they were not at the first built, but purely to serve God in, yet to bring forth and burn the images, crosses and vestments, to break down the altars, and burn the mass books, &c. abused to superstition, a new table and liturgy being prepared instead thereof. For because it was not thus done, this idolatry continueth to this day, and of late there was great danger of its overspreading this whole Nation again, but that it hath pleased God out of his infinite goodness beyond our expectation to turn it away. And he, who hath done this, inspire the great counsel of Parliament, that by doing now, what hath been formerly neglected, they may with Jehu put this Baal quite out of this our Israel never to return for the corrupting of it anymore.
Touching temples built for idolatry, Martyr maketh mention of two that were converted into churches for the use of Christians: one the temple of Pantheon at Rome, the other of Mars at Florence, adding that there were also many more used in like manner: wherefore he urgeth not to the demolishing of temples, but of images and Papists ornaments, as the safest way for those, that embrace and profess the truth. For these words, verse. 25. To the city of the house of Baal] Junius hath, They went into the house of Baal in every city. Respecting rather the meaning, then the words, which are so both in the Hebrew, Septuagint, and Vulgar Latin, and Vatablus, who yet expounds them, that is, into every city, where there was an house of Baal. Some by this city understand the house of Baal it self, that was like a city for spaciousnesse; some a little city by Samaria, wherein was an house of Baal; but Josephus, Samaria, called the city of the house of Baal, because it was famous or rather infamous for the magnificent house of Baal built there by Ahab and Jezebel. They that stand for other cities in Israel meant by this city ground partly upon the words here following, Thus Jehu destroyed Baal out of Israel, and not out of Samaria only, and partly upon a conjecture, that Jezebel being so earnest in promoting the worship of Baal would not content her self to have one temple only for his service in Samaria, but also in all the chief cities of the Kingdom. But for as much as the Text speaketh but of one house, and there is nothing here said, whereby we can gather, that they did these things in any other city besides Samaria, to which Jehu and his men were come, I take it to be plain, that Samaria is meant by the city, out of the gates where of they having gone to cast out the dead bodies of Baals servitours, they now entered again and fetched out the Images and burnt them, and finally destroyed the house it self. And if Baal had but one house in Israel and that stood in Samaria, as we read, 1 King. 16. 32. it might well be said when that was destroyed, and Baal was there rooted out, that he was destroyed out of Israel. And that being but a conjecture, whereby it is conceived, that many more houses were built in other places to the honor of Baal doth thus easily fall to the ground. But I will not here pass over the note of Martyr, that aptly Baals house was turned into Iakes: for both 〈 in non-Latin alphabet 〉 by which [Note.] name idols are called, signifieth dung, and from hence, as from a great lakes came a stink infecting the whole city, viz the stink of idolatry and superstition.
But Jehu departed not from the sins of Jeroboam, &c.] Therefore the Lord said to Jehu because thou hast done that which was right in mine eyes, &c] The first words here are inserted by a prolepsis, and not to show, that God made Jehu a promise that his children should reign unto the fourth generation, when he sinned like Jeroboam. For it is most probable, that at this time Jehu sinned not so, but after that he was settled in his kingdom, only the sacred historian having spoken so much hitherto of his well doing, could not longer forbear to show, what a wicked heart and ungrateful to God, that had thus advanced him, he had all this while within him. The words of v. 30. then have reference to those going before the 29. God made him this promise for the zeal which he had shown in thoroughly executing his will against Ahab and Baalism, brought in by Ahab to the offending him in so high a degree. For God respecteth the good done by any, although his heart be not right, as he did before Ahab's repentance in sack-clothe and ashes, so now Jehu his doing of these executions, as he willed, because he would have, even the wicked and reprobate, have all encouragements to do well, and to see, that it is not a fruitless labor to execute his will, that thus comfort and relaxation might be to his servants, and they not being moved by this his goodness to set their hearts upon the right, might at the last day of reckoning be without excuse, and likewise all others of the same stamp by their example. Tostatus holdeth, that God said thus to Jehu, when he was a worshipper of the calves, not by way of encouragement but of checking, meaning that they should have reigned ever, but now only the fourth generation: but this is a presumption without ground which the words cannot bear: for it is not said, because he had done ill, but all which was in the Lord's heart, &c. so that it was plainly a reward promised for this, not a cutting of any short threatened for his sin.
But it is to be noted, that whereas David, whose heart was upright was promised [Note.] the throne to him and his forever: Jehu whose heart was not so, had a promise only to the fourth generation, a temporary reward for a temporary doing of good. But it may be demanded, how Jehu his doing good could please God, if it came from an evil heart, seeing that without faith it is impossible to please him. ye • whatsoever is not of faith, is sin. I will not here answer with some, that the thing, which he did being good pleased him, but not as it came from him that had this evil and unbelieving heart; for if it had not pleased coming from him, he should never have been so approved by God and rewarded: but without faith a man cannot so please God as to be saved or to enjoy his favor to the advancing of him to his everlasting kingdom, as those faithful persons there spoken of, although he may please him so far, as to be graced with temporary honor and blessing, that God may not seem to be indebted to any man and not come out of it. If it be said, then God is in some sort pleased with sin; I answer, It is called sin, which is not of faith, not because it is every way sinful, for it may be morally good, and then the act is in it self not evil or sinful but good; only it is styled sin because for want of faith and sincerity in the doer corruption is contracted, which shall be punished eternally, although God liketh so well, that the thing is done that he rewardeth it temporally. The Prophet, by whom the Lord spake this to Jehu, is thought by Rab. Solomon to be Jonah, who had anointed him: but by Tostatus Elishah. And Lyra noteth a proportion between Amri and Jehu in their reigning until the fourth generation. For so likewise his sons, Ahab, Ahazia, and Joram reigned after him: but the proportion holdeth not, because Jehu had four that reigned after him, Amri but three only, neither continued the kingdom in his •• ce so long for any good act done, as by Jehu, or upon any promise made therefore. To let this observation go then as frivolous, we may rather note what a great grace Jehu had herein done unto him, seeing no race, since the division of the kingdom reigned so long as his, until the end of it at the Babylonian captivity. And here it may seem strange, that Jehu should be so addicted unto the golden calves, as to be • worshipper of them, when he had put down Baal: for what was there more in one idol to draw him to it then in another? Answ. He had been bred and brought up in this idolatry, as being the Religion of Israel ever since it began to be a kingdom in Jereboam's time, and therefore although he observed the Lord to execute his will in that, for which he was made King, and haply to worship him also, as the words, verse. 31. do intimate, He regarded not to walk in the ways of the Lord with all his heart. He could not give over the worshipping of these calves also, for that he was bred up in this superstition appeareth in that it is said, He turned not from the sin of Jeroboam] as if it had been said, Notwithstanding the great favor by the Lord done for him and promised to him and his as he had been before, he continued a worshipper of Jereboam's calves still. To note which probably the same thing is said both before the approbation given him by the Lord and after, although it be first spoken by a prolepsis, as hath been said, Jehu not doing so then. For although he had formerly sinned so, as he was blindly led, yet it is likely at the time, when he was executing the will of God, and making the kingdom sure, he for a time refrained himself, but it being still in his heart he left it not altogether to his dying day. And it is not to be doubted, but that he was much moved by the consideration of his kingdom being generally for this Religion, so that if he should quite forsake it, he feared, that the people would be stirred up against him, and some going to Jerusalem to worship, would draw others to the endangering of all Israel to return to the obedience of all the house of David again, which of old was Jereboam's fear, when he first set up these gods. And it could not but increase his fear, because he had slain the King of Judah; and therefore if his power had been so increased, that succeeded him, he should have been sure to have been cruelly destroyed. But what needed he to have feared, when he had God's promise? certainly he needed not, neither would he, if he had had a true faith, but for want of faith both he and some other Kings better then he have done like unbelievers, for which they have been reproved and punished. So that we had need to [Note.] get a firm faith to have power to forgo our evil customs, and to go against the stream of the multitude, and to be safe from being moved by carnal policies against that which piety and conscience require.
From that time God began to cut off from Israel, and Hazael smote them in every coast of Israel.] After Jehu his sin, here followeth his punishment in his people by Hazael King of Syria, whom God appointed to be King by the ministry of Elishah; and now is fulfilled what was then prophesied, although his cruelty towards the Israelites be not here particularly expressed, but thence to be learned, nothing being here said, but that he smote them, there that he should overthrow their strong holds, slay their young men, kill their children, and rip up their women with child. And this was done in all the most fruitful parts of the land, where the Reubenites, Gadites, and half tribe of Manasseh dwelt. It was indeed a punishment threatened for Baalism and putting down the worship of the true God of which Elijah complained, whereupon he was bidden to anoint Jehu King of Israel, Hazael of Syria, and Elishah Prophet in his stead, threatening to destroy by the sword of one, what was not by the sword of the other destroyed. But the worshipping of the calves being idolatry as well as it, and growing now to be an inveterate evil, both it and Baalism, of which they never repented, (for no sin is thoroughly repented, when the like abomination is still lived in) were punished together, and great was the misery of this kingdom.
And this is all which in the sacred history is recorded touching Jehu, who reigned 28. years, and then he dying, Iehohahaz his son reigned in his stead. He did nothing of worth, after that he fell to the worshipping of the golden calves, his valor said to be written of in the book of the Kings of Israel was before, not after, for then he had no courage to defend his coasts from the Syrians, but lost both Ramoth Gilead lately recovered, and all the rich country beyond Jordan, where the Reubenites, Gadites, and half tribe of Manasseh dwelt. For that not only the people in those parts were now smitten, but that Israel was truncated, part of the kingdom being taken away and brought under the Syrian, appeareth, because Jeroboam is said about 60. years after, to have recovered the border of Israel from the entering in of Hamath, 2 King. 14. 25. so that it seemeth all this while to have [Note.] been held by them. Wherefore let Kings keep all idolatry out of their kingdoms as bringing ruin thereunto, and not some only, as Jehu did, having thus also the spirit of courage turned into pusillanimity, and his glory into shame.
CHAP. XI.
WHen Athaliah (the mother of Ahaziah King of Judah) saw that her son was dead (as being slain by Jehu in Israel) she (to show of what kind she came, for she was Jezebels daughter, who was both most earnest in promoting Baalism, and of a domineering spirit) rose up and slew all the Kings seed] her own grandchildren, thus through an ambitious desire of reigning extinguishing in herself all sparks of natural affection. And she was carried on to this tragical fact, as Martyr noteth, that by her authority Baal and his worship might be upheld in Judah, although exterminated out of her father Ahab's kingdom of Israel by Jehu. For such is the fury of idolaters, that they pass not for embruing their hands in the [Note.] blood of any for the promoting of their idolatry, and therefore she fearing, that the people would take one of the royal seed and make him King, which might be prejudicial to her superstition, she hasteneth and cutteth them all off that she could come by. And it is not to be doubted, but that she made this destruction of the blood royal, as well out a desire of revenge upon that seed, which she thought should be favored as coming of David and Jehoshaphat, of whom she would not leave one alive, as Jehu had not of her fathers house, as out of an ambitious desire of reigning. But what had she to do to reign, although all had been dead, she was an alienigena, descended from the daughter of the Sidonian King, and not wholly Israelitish, and a woman, and so uncapable of the kingdom, seeing by his law God provided, that no stranger, but one of their brethren should reign over his people? But she most probably having the administration of her sons kingdom in his absence, had now power in her hands to set up herself, the just judgment of God working with her designs for the punishment of Judah for their idolatry, to which they were drawn by her means. Yet whilst she tyrannized thus, behold the providence of God, according to his word unto David, preserved a light of his seed, one sucking child called Joash.
Iosabeth sister to Ahaziah, wife to Jehoiadah the high Priest, stale him away from the midst of the slain, &c.] And so this royal stock, now greatly in danger of being quite cut off, continued even until the coming of Christ, who is King and reigneth forever. This Iosabeah is called Iosabath, 2 Chron. 22. 11. and whereas here she is said to have taken him away and his nurse in the bed-chamber, there, she hid him and his nurse in the bed chamber, when the rest were slain. His nurse then, it seemeth kept him out of the sight of the executioners, till this was done, and so she was taken away with him to nurse, and to bring him up in secret, none knowing of it, as Josephus saith, but she and Jehoiadah, who is said to be her husband. About the place where they were kept, all are not of an opinion, for some think, that it was one of the lodging-chambers one some side of the temple, for there were many, and R. Solomon that it was a room above the most holy place, wherein the sacred vestments and vessels, and treasure were kept. P. Martyr, that he was carried first into the one, and then for more safety to the other, to which I cannot subscribe, because one place only, where he remained hidden six years, is spoken of, and R. Solomon is confuted by the text, wherein it is said to be a bed-chamber, and not a treasury. It was then a room amongst those, which the high-priest had peculiarly to himself on one side of the temple, which was very secret, and so fit for this purpose, and Joash being here by the care of his Aunt preserved six years, whilst Athaliah reigned, in the seventh was brought forth and shown to certain with whom Jehoiadah made a covenant, that they should join together to set up him for King, viz. to centurions, captains, and other officers, whom he sent for to this end to come to him to the house of the Lord.
In the Chronicles centutions only are mentioned, who are also named, and they are said to have gathered together the Levites all over Judah, and all the chief of their fathers houses. These centurions Martyr thinketh to have been a kin to the Levites, and such as were well known to Jehoiada to be faithful, to whom therefore he might safely communicate this matter. But I cannot think with him, that he had at the first made some Levites acquainted with this matter, that in time to come they might testify, that this was the kings son, and not supposititious; for his testimony being of that high place and credit, was sufficient for this amongst all the faithful, especially his wife and the nurse who was known at the Court, being ag •• ts herein also, neither indeed was it safe, till this time to discover it to any.
But why was he now brought forth, not sooner nor later? He answereth, for two causes. First, least Athaliah continuing longer, should be more confirmed in the kingdom, and prevail to appoint a successor and do more hurt in setting up and spreading Baalism into more places. Secondly, because Joash now growing past a child ought in reason not to be kept as a child still in obscurity, but be made known, that henceforth he might live like one of royal dignity. I think that he stayed till this time and no longer, because he doubted whether the people would be so inclinable to accept of him for their king being an infant, but so soon as he thought him fit to be shown unto them, he brought him forth, and happily he delayed it, till now that the people being weary of her tyrannical government, might be the more ready to receive him.
Moreover touching this Joash, there are saith Martyr, who think him to be of the posterity of Nathan another of David's sons, and not the son of Ahaziah, although called so, because he succeeded him in the kingdom, who strengthen this their opinion from hence, that Athaliah would never have been so unnatural, as to seek to slay the child of her own son, who living and reigning, she might have exercised the power of a regent at her pleasure, but for so much as Ahaziah her son and late king had no natural son, and by this means the kingdom was in danger to be translated to another stock, she thought it necessary to provide for the safety of her self, and favorites of her religion, by rooting all others out, that might be brought in to reign, and so to put her down, and her great God Baal withal. And to this he confesseth, that he most inclineth, but I must needs confess that I see no such force in this reason to move me so to do. For she was of an haughty and ambitious spirit, & therefore would not be satisfied now with a ruling power under another, though never so near unto her; but would rule as Queen her self alone, like unto Semiramis the mother of Ninus, who put her son into a woman's habit, that she might reign, and Irene the mother of Constantine Copron: who put out her own sons eyes to make him uncapable of the Empire, that she might enjoy it. And he is so plainly said to be the son of Ahaziah, v. 2. and when he was shown, it is said, he shown them not the kings kinsman, but the kings son, that he cannot possibly be any other, besides the consideration of her, by whose care he was saved giveth no little light into this matter, she was sister to Ahaziah, in whom natural affection wrought to preserve her brothers son, and being of the same family, she might well have opportunity so to do, but not a little one of another family.
By their gathering together of the Levites, it seemeth that they were in these corrupt times most observant of the ordinances of God above others, but because the chief strength of the kingdom lay in the heads of the families, they were called together also to go about this great work to set up a new king, who had right, and to put down a bloody Queen which had none.
And he said unto them, the third part of you shall be of them that enter upon the Sabbath, and shall ward the kings house, &c.] That this is to be understood of the Levites appeareth, because they are spoken of that enter in upon the Sabbath, and v. 8. they which go out upon the Sabbath. For they were by David numbered and distributed into 24 courses, of which each course served about the temple a week, and then the Priest of that course with his troop of Levites going out, he of the next course with his troop came in. Now there were of the Levites, 38000. whereof 24000. served at their times in the house of the Lord, besides 4000 door-keepers, and 4000 singers, who attended there by turns, also, only 6000 were dispersed over the land for judges. They that came in then were the course coming to serve at the temple, and they that went out the course, which had served the week before, and each of these, if they held, as in David's time, were 1500 and upward. By this then we are to understand, that Jehoiadah stayed that course of Priests and Levites, which had served the week before, and now went out to help to defend the king, and as he used them that came in in three companies, one to ward about the kings house to withstand any that should be sent out by Athaliah, against the king, one to keep the gate Sur. 2 Chron. 23. 5. The chief gate, which was the largest saith Junius, and stood Eastward, and it was called Sur, saith Martyr, from declining, as the word signifieth, because the door-keepers standing before it made the unclean to decline from coming in that way, as the most common, and one the gate behind the guard, which carried shields, 2 Chron. 23. 4. Ianitores luminum, according to the Vulgar lat. in the gates; but another gate in particular, saith Junius, is hereby meant, which stood South. As he distributed this course of the comers in, I say, into three companies and placed them thus, five hundred in a company, so he divided the goers out into two, whom he set to guard about the King on both sides, for which Junius calleth them Laterales custodiae. The Chronicles make it more plain, that these were Priests and Levites, and whereas nothing is here said of the rest of the men, that were present, there they are appointed to be in the courts of the Lord's house, and the Priests only and Levites, who were holy might enter in and be about the King, that is, those Priests and Levites, who were last distributed into two companies, and if any others entered, they must be slain, as not coming in the way of good will, but to seek the young Kings destruction. Moreover Jehoiadah put weapons in the hands of the Centurions, spears and shields, which were in the house of the Lord, and bade the Levites hold weapons in their hands also; and when he had made the guard strong in all places about, he brought forth the King and crowned and anointed him, 2 King. 11. 12. 2 Chron. 23. 11. Jehoiadah and his sons anointed him and cried out, God save the King.
Here many doubts occur, as first, whether Jehoiadah being a subject did rightly [ 1] to conspire against the Queen, who then reigned? although he might have withstood her taking the government upon her at the first, yet it seemeth, that being in the throne it was not lawful for any subject to pluck her out, because all must be subject to the higher powers?
Ans. She was an usurper and the true King abode in his custody, & therefore how long soever she reigned, that obliged not the subjects of that kingdom anymore unto her, but they might without all scruple proceed against her, as an enemy to the true King and State, especially he that was by his place the second man in the kingdom, and to see the doing of right to the King, who suffered wrong all this time. They that live under a King, who hath unlawfully attained to the Crown, and possesseth it are not by this example justified, that conspire against him being private persons, and not having right unto it, or lead by these, that have, or by such Peers of the kingdom as stand for the right of another unable to help himself. For to such it may be said, He that smiteth with the sword shall perish by the sword, because he doth this, when it is not committed unto him.
Secondly, whether Priests and Levites might bear arms, as he appointed these [ 2] to do, since the word is the sword of the Clergy, and Prophets pull down, root up, and plant not by the material sword, but the spiritual, viz. prophesying?
Ans. It was no new thing for men of this tribe to take arms no more then of any other, for both Moses commanded them to go everyone with his sword in his hand, and to slay such, as committed idolatry with the golden calves, and when an army was sent against the Midianites Phinehas the Priest went as captain over it, and this tribe made an army, when they marched in the wilderness, as well as any other. And well they might, because, as hath been already shown, many of them were set over civil affairs, and their service being so seldom required about the temple, viz. not above twice in a year, they might easily be spared, at sometimes to do this service to the common wealth, namely, when great necessity required it. But otherwise I do not think, that they were employed as soldiers, because they did also read and instruct the people in the Synagogues in all parts every Sabbath day.
If the question be of Ministers under the New Testament: whether they may be required to do likewise? I answer, that our Lord seemeth to take all arms from us, when he forbiddeth his Disciples to take a staff with them; and our ministry is a kind of warfare for God, whose soldier Timothy is called, which must not be entangled with secular affairs, yea, a Bishop must be no striker, but must give himself wholly to meditation, reading, and preaching, except extraordinary necessity requireth the drawing of his sword; as to resist thieves and robbers, or enemies setting upon him, or the place, where he liveth; in which case it is no good citizens part to sit still, but to resist to the uttermost of his power.
Thirdly, Whether the temple were not polluted by giving order to have blood shed there? Answ. It is requisite, that the place dedicated to the worship of God should as much as may be be spared from shedding blood therein; but the Lord himself biddeth to pluck willful murderers from his Altar and to slay them, and inspired Solomon, who caused Joab to be slain there, did by his fact sufficiently justify this of Jehoiadah, but of this enough hath been said before upon that touching Joab; and yet indeed by his military preparation there was no blood finally shed there, for Athaliah was carried forth and slain.
To return therefore to the Kings coronation, here are three things said to have been done unto him about his inauguration. First, a diadem or crown was set upon his head. Secondly, the testament was put into his hands. Thirdly, he was anointed, although some for (the testament have) the ornament, as Martyr saith, and rendereth it, howsoever in commenting upon it he preferreth, this reading, the testament: and indeed, it is to be preferred, although the word may also signify an ornament, and both Pagninus and Vatablus take it so. For Deut. 17. 19. it is commanded, that the King should have the book of the testimony by him, and read therein all the days of his life; neither do we read in any place of other royal ornaments besides the crown, and of putting this book into his hands, according to the Vulgar lat. there was now good reason, because it had been in the days of his grandmother, father, and grandfather so much neglected. The crown set upon his head glittering with gold and precious stones served to show his kingly dignity, that he might be honored the more: the book of the testimony, the care, that he should have to maintain the worship of God, and to beat down idolatry so much condemned in this book; and the anointing, other kingly endowments of wisdom, fortitude, and justice.
These things being done, acclamations were made, [God save the king] and trumpets sounded, and there was clapping of hands for joy. Whereupon Athaliah hearing the noise came forth, into the temple, and seeing what was done, and the King standing by his pillar, rent her clothes and cried Treason, Treason; and if Josephus may be credited, bade them take the new King and slay him, and the people contrariwise cried out, God save King Joash, and let Athaliah die. But Jehoiadah bade thē have her forth out of the house of the Lord, that she might be slain, which was immediately done, & in the way of the horses entrance into the King house she was slain, no man, that we read of, seeking to rescue her, whereby we see the miserable condition of tyrants, they may have men's bodies and lives subject unto them, [Note.] but their hearts they can never have, that they who are in Regal dignity may fear to tyrannize or unjustly to usurp. As the mother Jezebel came to a base end for her tyranny before being trodden under the horses feet; so most probably did her daughter for the like cause, because it was in the way of the horses, that she fell. Which was so called, saith Lyra, because the Nobles about the Court might come riding thus far, but then alighting they went on foot to the temple. Wherefore Josephus is not to be heard, when he saith, that she was carried down to the brook Cidron, and slain there.
Touching her rending of her clothes, she did that in detestation of the fact, and out of extreme sorrow, it being a ceremony in use not only amongst the Israelites, but the heathen also, as Martyr noteth out of Suetonius, who saith, that Julius Caesar made an oration unto the people with his clothes rent when civil wars were began, the tribunes of the people being violated, & compelled to depart out of the city
Then Jehoiada made a Covenant between the Lord and the King and the people, &c. and between the king and the people. Things being so much out of order, the wise Priest thought it necessary now that he had made Joash king, to direct him and the people to make a Covenant with the Lord to root idolatry out of the land, and to restore and maintain the worship of God pure according to his word, and to join the people and king again together as one in doing this to direct him to make a covenant with them to rule them in justice and equity, and them to make a Covenant with him, to obey and serve him as their King and Lord. Neither was this done without effect, for immediately they went about that, which their Covenant tied them to, viz. to destroy the temple of Baal and the idols therein, and slew Matthan the Priest before his altars. And thus doing, they had godly Asa going before them, who coming after idolatrous Abijam, and Rehoboam together with the people, made a covenant with the Lord, and did mighty beat down idolatry. Oh that as the house of Commons hath entered into such a Covenant, so the King and Lord's would be pleased to do likewise, that all the people and not some only might follow them, and so together join their forces to root out popish superstition, which of late hath been so much magnified amongst us. And the Priest set governors over the house of the Lord.] 2 Chron. 23. 18. And Jehoiadah set prefectureships in the house of the Lord, which were committed to the Priests, the Levites, whom David had distributed, &c. It may seem by this in the kings, that some Captains with their bands were set to ward about the temple, that the Priests might securely in those tumultuos times do their office therein, as some understand it, but the Chronicles maketh it plain, that nothing else is meant hereby, but that he appointed the 24 courses of Priests first instituted by David to serve in the Temple, as formerly they had done, and verse. 19. the porters to keep out the unclean.
After this the Centurions and the guard, and all the people conducted the King to his palace, and set him upon the throne. But all that went before touching the destruction of Baals house, and the settling again of the Priests in their courses could not be suddenly done, but required some days for the doing thereof, wherefore it must be conceived either that the king was conducted to his house before all this was done, yea they being but begun only, as some hold, or that he remained certain days after his coronation still in the temple, happily where he had been kept before till they were done, and then this company repairing to him again, conducted him to his house with great joy, which is the more probable, both because according to this order, his carrying to his house is set forth, and because it is said, Jehoiadah took the Centurions, Captains, &c. as implying his calling them thither again, after the businesses before spoken of ended. And now the city had quiet, they had an unquiet life before under a tyrannical Queen, who together with her husband, as Josephus saith, built a Temple unto Baal and set up his worship, which doubtless was the occasion of many quarrels betwixt the Baalites and the servants of the Lord, but now there was an end put unto them all, neither did any rise up to revenge the death of Athaliah, and so they enjoyed great quietness and peace.
Rabanus upon Athaliah maketh this Allegory; she seeking to destroy all the seed of David, setteth forth the synagogue of the Jews seeking to destroy Christ and Christianity, for as Athaliah, so she reigned, whilst the Temple and ceremonies of the law stood. But Iehoshaheth setting forth the Church, kept Joash close and so preserved him in an inward place of the Temple, in like manner the Church preserved the faith and love of Christ in the hearts of the elect by preaching him, until that the synagogue Athaliah being destroyed in the time of Titus and Vespasian the city of God had quiet and no trouble from thenceforth anymore by it.
CHAP. XII.
IOas was seven years old when he began to reign. In the seventh year of Jehu he was made King and reigned 40. years, &c.] The kingdom of Judah being much disordered by Athaliah, cometh now by the divine providence to be under a child; from whom in human reason, what could be expected for the amending of their condition. But it pleaseth God, by weak means oftentimes to do wonderfully for the magnifying of his own power and mercy, and so he did at this time, Joash by the good instructions of Jehoiadah the high-priest, did well, and was accordingly rewarded with along reign, whereas his father and grandfather that were wicked, reigned but a short time. His mothers name also was Sebia of Beersheba, which was one border of the kingdom of Judah, that we might know, that she was not alienigena, but rightly bred as his fathers mother was not, which turned to his ruin. But this good high-priest lived not always with him, as is afterwards shown, and then he did evil.
But the people still sacrificed in the high-places.] That is, as hath been before shown, upon such mountains, as whereupon their holy forefathers had anciently sacrificed, but it was unto the true God and not unto idols, and therefore yet tolerated, as it had formerly been by godly Asa, the great grandfather of this King, of which see more there.
And Joash said unto the Priests, all the money of the Saints, the money of him that passeth, the money of souls, and the money of him that willingly offereth, the Priests shall take to themselves, and repair the ruins, &c.] The vulgar Latin, to make it more plain, The money of the saints, which is brought into the house of the Lord by those that pass, which is offered for a price of the soul, &c. Here Lyra reckoneth but two sorts of money; first, that of the half shekels, which all were appointed to pay when they were numbered by the poll from 20. years old and upward. Secondly, voluntarily given by such as were more wealthy. Wolsius besides these two, nameth a third, viz. the money vowed by any for the preservation of their lives in danger. But forsomuch as the same is said to be paid for the life or soul, which is paid by those that pass under this reckoning, for it is said, he shall give for the redemption of his life, that there be no plague amongst you, and this shall be given by everyone that passeth to the numbered, it is plain, that the money of every ones life, and the money of him that passeth, is all one, and if we make a third sort of money here appointed to be gathered, it must be founded upon these words, the money of the saints, but hereby nothing else seemeth to be understood, but the money of the holy things, as the word [sanctorum] signifieth, as well as saints, and so the first words set down only the genus, or the money in general to be taken, and the next the two sorts, redemption money being about 10. d. and money voluntarily given, as we read was afterwards done, when Christ sitting over against the treasury, rich men cast in much, and the poor widow her two mites.
The Priests are bidden by the King to go through all the cities of Judah, to gather moneys for this end from year to year, but the meaning is, the redemption moneys, and what any would voluntarily give, as in this place. For when all from 20. years old and upward, had paid it once, others still attaining to the age of twenty, were to pay it the next year, and others the year following, &c. unless we shall think with Junius that the work of repairing the temple, at this time lasting more years, it was gathered of all over again from year to year, as in a case extraordinary it might sometime be done, seeing it is said unto Moses, When thou numbrest the people, &c. so that it seemeth when ever they were numbered, these moneys were to be taken, yea as I have shown upon that place, this numbering was from year to year, for the maintenance of divers things pertaining to the service of the temple, although Junius thinketh otherwise, and now most probably whilst the temple was in repairing, the service being intermitted, about which these moneys had been formerly bestowed, they were taken for the use of reparation. Whereas 2 King. 12. 6. it is said, that they should take these moneys of their acquaintance, but here that they should go out to gather money in all cities, it is most probable, that as the Priests dwelt in divers parts of the land, so they that dwelt nearest to some cities, where they were most acquainted, should go thither to gather it, and others to their neighbor cities. But it is to be noted, that before this 2 Chron. 24. 4 it is said, that Jehoiadah took him two wives, and this surely was not till he was of riper years, as may also be gathered by the age of his son Amaziah, who was 25. when he began to reign, therefore born, when he had been King fifteen, that is, anno 22. of his age, most probably then he took him not these wives till he was 20. or 21. years old, about the 14. year of his reign, and after this, he took orcer for repairing the house of the Lord, and yet it is said that it remained undone till Anno 23 of his reign, v. 7. If any man ask why Jehoiadah so godly a man took not order with the young king, about this so holy a work sooner? It may be conceived, that the decay was not yet grown so great, or at the least that the people not thinking it yet necessary to repair, were unwilling to contribute unto it, or Jehoiadah being very old, for he died at 130. and therefore was 90 when Joash was made king, thought not upon all things that were needful to be done, or if he thought upon this, he feared the people's unwillingness, although it proved otherwise, and so delayed the time, at length yet as Josephus saith, moving the king to provide, that this work might be done.
What this decay was is not here expressed, only it is called the breach of the house, or the place or places broken through, as the word 〈 in non-Latin alphabet 〉 signifieth. But 2 Chron. 24. 7. it is said, Athaliah being most wicked, her sons brake into the house of God, and took away all the consecrated things of the house of the Lord, to adorn Baal. The vulgar Latin, destroyed the house of the Lord.] Whereupon Jerome according to the tradition of the Hebrews, they destroyed it either by carrying out of it the ornaments, or as they say, because when Athaliah endeavored to bring idolatry into it, there was an earthquake renting it, and the Chaldee. calleth it the scissure or cleft place of the house. This of the Hebrews I pass over as an imagination of the Rabbins, because it is not spoken of in the sacred history. But we may well gather that some violence was done to the Temple in the time of such impious rulers, whereby breaches were made in the walls thereof, although the destroying of it was not attempted, and such a great rupture; and where ever else any decay was through antiquity for the Temple had now stood 155 years according to the Hebrews greater Chronicle, and as may easily be computed, or by any other means, the kings meaning was, should now be made up, and if there came in money enough, that such ornaments as were taken away, should be repaired again, as is partly shown, that it was done v. 1. Junius calleth the breach of the house, Labes domus. The Priests having the care of this reparation committed to them, were negligent in gathering the money, because no benefit should thereby redound unto them, or the people delayed to pay it, as not being willing to commit it to their trust, or having gathered it in part as it seemeth, v. 7. where they are bidden to restore it, they neglected to set upon the work: wherefore the king calleth for Jehoiadah, anno 23. of his reign, challenging him for this neglect, and forbidding the priests thenceforth to gather anymore money. For he had commanded, that this work should be done with speed, 2 Chron. 24. 4. and v. 5. in challenging them for that they made no more haste, he saith, that they might bring from Judah and Jerusalem the gathering of Moses the servant of the Lord, and of the congregation of Israel to the tabernacle, &c. pointing at the first ordaining of this numbering money, of which it hath been already spoken, and hereby it is implied, that it was an annual revenue of the tabernacle. To return to their neglect, the king for this would have them to meddle no further in this matter, and chid with Jehoiadah about it. Whereby because it appeareth, that the king had power over the high-priest (which the Pope can by no means endure now) Tostatus saith, that then the priests and laity were all alike subject to the king, but under the New Testament, the priests dignity received infinite increase, so that he can both remit sins, and make the holy body of Christ. But this is a mere delusion, witness St. Paul, who chargeth every soul to be subject to the higher powers, even under the New Testament, Rom. 13. 1.
Then Jehoiadah the Priest took a chest, and having bored an hole therein, set it on the right side of the altar, where men entered into the house of the Lord, &c.] 2 Chron. 24. 8. Therefore the King commanding, they made a chest fit, and set it in the gate of the Lord's house without. Whereas Jehoiadah is said to have prepared and set this chest, 2 King. 12. 9. it is to be understood by the kings appointment, then proclamation was made that they should bring the gathering of Moses appointed in the desert. Then all the Princes and people brought and cast in rejoicing, until they had finished. That is, they who were employed about this, repair the whole work belonging to it. For the placing of the chest, it was set in a place, to come into which a man must go through the priests court, whereinto it was not lawful for the people to enter, for it stood by the door of the house, therefore the offerers did not put in the money with their own hands, but giving it to the priests and levites to put it in, to show which, it is said 2 King. 12. 9. that the priests who kept the door, put all the money that was brought to the house of the Lord there. And this was a means wisely devised to draw the people to a willing offering, when they were thus assured that their moneys should certainly be employed, as was intended, as also the setting of keepers, and placing of the chest near the altar, that men might be encouraged to it, as to an offering made unto God, as Wolfius noteth.
And when they saw, that there was much money, the Kings and high Priests scribes came up, &c.] After that money in abundance was brought in, now they fall to the disposing of it, giving it into the hands of such as were appointed to oversee the work, and they here with hired carpenters and masons, &c. 2 Chron. 24. 11. this is more fully set forth thus, they emptied the chest and set it again in his place, and so they did from day today, till they had gathered money in abundance. That is, from time to time, so oft as they perceived that any good sum was put in. And v. 12. this the King and Jehoiadah gave into the hands of the overseers of the work, who hited therewith carpenters, &c. and thus the work went on, till it was all finished, v. 13. somewhat being added, 2 King. 12. 16. in way of commending the fidelity of those that were chosen to take care of this work, they called them not to account, for they were faithful] v. 134. before this we are given to understand, that neither basons, psalteries, trumpets, or other vessels of gold or silver, were made of this money, but that it was given wholly to repair the house withal, v. 14. But 2 Chron. 24. 14. it is said, that of the money which remained when the reparations were finished, Instruments both of gold and silver were made, for ministration in the house of the Lord. To reconcile which it is to be held, that the meaning of the Kings is nothing else, but that these monies were not given to the overseers of the workin part to make any such vessels or instruments, but only to repair the house, yet there being much money remaining still, saith that of Chron. the fidelity of the overseers was such, that they brought it to the king and the high Priest, who caused these instruments to be made therewith. So then by the care of the overseers appointed no such vessels were made according to Kings, but by the care of the King and Priest, they were of the superabounding money brought back unto them, according to Chron. so also Wolfius rejecting that of Rabanus, who saith that the money whereof these instruments were made, was the money voluntarily given, and not the redemption money, which went wholly for reparations.
Finally because other monies by the law of God were also to be paid for atonement, and consequently the safety of the offerers soul, viz▪ for trespasses and sins, which went to the Priests maintenance, it is shown, that such equity was now used, that this belonging to the Priests of right went to them, neither was any part thereof taken for the foresaid uses. What money this was, see Levite. 5. 15, 16. even the price of any man's fraud in keeping back part of the holy things, and a fifth part more added hereunto. Sallianus addeth, that in case that he who was to offer was afar off, he sent money to the Priests to buy all things for the sacrifice, and what was spared out of this, when all things were brought, went to the Priests, which is not improbable; for difference between trespasses and sins, Tostatus saith those were omissions, these commissions, see before upon Levite. 5.
Pelican maketh the negligence used about repairing the Temple, a figure of the neglect to reform abuses in the spiritual Temple, that is, the Church; for as breaches made the Temple ruinous, so corruptions put the Church of God in great danger of ruin, and yet in seeking to purge these out, great negligence is commonly used. And he noteth, that Jehoiadah was the only priest, that ever took care about repairing the Temple, but he should have said, till the time of Judas Macchabeus.
All things being prepared about the Temple, as was aforesaid, sacrifices were there constantly offered unto God all the days of Jehoiadah, 2 Chron. 24. 14, 15, 16. but then he being very aged, viz. 130 years died, and was honourably buried for his good deserts in the sepulchers of the kings of Judah. And the princes of Judah after this coming flatteringly to Joash with most lowly reverence so wrought upon him, who had always hitherto shown himself a most godly king, that they drew him to idolatry, to worship idols in groves, leaving the house of the Lord, to the provoking of his fierce wrath against Judah and Jerusalem, v. 17, 18.
The good demerits of Jehoiadah are thus expressed in the text. For the good, which he did in Israel towards God, and towards his house. That is, in Judah, and not in the kingdom of the ten tribes, with which he had nothing to do [towards God] saith Jerome in beating down idolatry, and (to his house) in repairing it. For this also God blessed him with long life beyond any, that went before him since Jacob's time, who was of the same age, when he went down into Egypt. And his so honorable a burial, is to be ascribed to the piety of Joash, to whom he was as a father, as long as he lived, and therefore was by him accordingly honored both in life and death.
After the death of Jehoiadah the court-sycophants, whose hearts had been all this time towards the idolatry formerly practiced by his father and grandfather and grandmother, in all humility move him, that this religion might be set up again; in the text no more is expressed, but that the Princes of Judah came before Joash worshipping him, to whom he hearkened, and so they left the house of the Lord and worshipped groves and idols. Whereupon Lyra following R. Solomon saith, that they persuaded Joash to accept of divine honor, and to this he yielded, because one idolatry easily draweth on another, they soon added hereunto idolatry with groves and other idols also. And he feigneth, that they drew an argument from his living in the temple six years, where none, but the priests must come upon pain of death, yet he continued there so long without any hurt, which proved him to be more then a man, a god, and this is followed by Hugo Cardinalis and Pelican. But the ground of this opinion is too weak, viz. their bowing of themselves to him, which is no more then Bathsheba and Nathan the prophet did to David, or then is commonly done to any king. Whereas it is said, that he hearkened unto them, it is a forcing of the words to strain them to this, that he was willing and agreed, that worship should be given to him as to a god, neither was the like ever done to any king of the Jews before or after. However the heathen Emperor Gaius Caligula presumed to set himself so up. Neither is it probable, that God would any time have tolerated it in him, being so well instructed, as he was, but presently have stricken him with some miserable death, as he afterwards did Herod. The words of the text indeed are so brief, that hereby it becometh questionable, whether they moved Joash to turn idolater with them, or only to give them leave to serve such gods, as they had formerly done, because nothing else is said, but that they came and bowed unto him, and he hearkened to them, & that then they forsook the house of God, &c. But what they requested is not expressed, nor that they made any request at all unto him, but left to be gathered. So that from this Scripture we can rightly gather no more, but that they leaving him free, if he pleased to go on in serving the Lord in his house, as he had been by Jehoiadah taught, desired, that they might have liberty, as in times past they had, to set up in other places such worship as was used in other nations, which were most flourishing. And this being granted, they did so, but that the king did thus also, it is not said. Yet Josephus saith, that both king and people did it. But no more can hence be certainly affirmed, but that he tolerated idolatry in his kingdom, being drawn by their flattery, who durst not move him herein all the days of Jehoiadah his life, but now he being dead, moved for it and prevailed. Yet because he degenerated so far, that he commanded Zechariah, a most godly priest, and son of Jehoiadah to be slain, when he reproved him, as is by and by shown, it is most probable that he turned idolater also together with them, seeing this is peculiar to idolaters to be cruel and bloody, by the instigation of that murderer the devil, whom they serve. We may note hence, first, what need we have [Note.] always to pray, that we may be upheld in the truth, seeing Joash being godly so long, yet now destitute of his old tutor, fell so souly. 2, that it is of greatavail to commit youth to good tutours & governors. Thirdly, that there is not a more pestilent way of corrupting princes or others, then flattery, that by showing an hatred always of such, we may keep out of their danger. Fourthly, that to tolerate a false religion, is the very way for kings to overthrow themselves and their kingdoms, although they embrace it not themselves, as the sequel here declareth.
He sent unto them his prophets, who protested unto them, but they would not hear them, &c. God being so greatly provoked, yet judged them not immediately, but first admonisheth them to turn from his great wickedness, and it is said not a prophet, as if he had sent one only, but prophets, that is, many one after another, who exaggerated this sin unto them, and threatened them with judgments, if they did not, laying before them doubtless the examples of other wicked kings and people, as of Jeroboam, Baasha, and Ahab, for thus prophets used to deal in the like case. He deferred therefore long to bring his judgments upon them, out of his accustomed goodness, seeing it is not to be supposed, that these prophets were sent altogether; but first one, and then another, afterwards a third, that when by no means they would be reclaimed, their censure how severe soever, might follow the more justly. But they were so far from being moved by these admonitions, and this long patience, that they went on in their wickedness, without regarding what the prophets said. And they persuaded the king most probably, that he being greater then they all, needed not to regard them, but do what he pleased, notwithstanding their admonitions and protestations, as other kings of the heathen did.
Then Hazael king of Syria fought against Gath and took it, and then set his face to go to Ierusalom.] For here most rightly cometh in the history of the kings again not sooner, as Cajetan would have it, when he saith that this war happened before the death of Jehoiadah, for punishments follow sins, and go not before them, nor latter, as Tostatus, and Genebrard, and Josephus, would have it, when they say, that Zacharias had first impugned their idolatry, and was slain; so making but one only coming of the Syrians against Jerusalem, for they came manifestly twice. First taking a bribe without doing further hurt, and then this shaking off the rod over them, as it were not working, at the end of another year, when they had raged against holy Zacharias to the shedding of his innocent blood, with a few, killing and slaying many, and all the princes of the people, &c. Thus also Junius. Touching Gath, it was a city of the Philistines subdued by David, & ever since that time till this held by the kings of Judah, for Rehoboam is said to have repaired it, and Josephus writeth of it, as being now under the king of Judah. Hazael therefore in beginning his war, here fought against Joash, and prevailing went on to the chief city of the kingdom, Jerusalem, thinking to take that also. But Joash fearing it took all the sacred things, which Jehoshaphat, Joram, and Ahaziah had consecrated, and his own sacred things, and all the gold, &c. It may seem strange that Joram & Ahaziah being idolaters should consecrate anything to the house of God, but it is to be conceived, that they did it in the beginning of their reigns, before they declared themselves, according to the accustomed manner of the kings of Judah their predecessors, that their reigns might be the more auspicious. Whereas it hath been already said, that the temple was before spoiled of all the ornaments which were carried into the house of Baal, so that it may seem there were now no precious things therein remaining, it is to be conceived, that when Iehoidah caused the house of Baal to be destroyed, he first took and brought these ornaments out, and being sanctified, restored them to the house of God again, but now the temple being forsaken, and groves frequented, it was just with God to give these precious things into the hands of the heathen, and so the king of Syria departed from Jerusalem home again for that time. For his other coming against Joash, as this is wholly omitted in the Chronicles, so is that here, there being only a reference made to the book of the Chronicles of the kings of Judah, for the rest of the acts of Joash in this place. Wherefore we must now again look to 2 Chron. 24. 20, 21, 22, 23.
Moreover when the spirit of the Lord coming upon Zachariah the son of Jehoiadah] he from an higher place threatened them with God's judgments for their foul sins, they conspiring against him, stoned him in the court of the Lord's house by the kings command, who remembered not the kindness of Jehoiadah his father towards him, Therefore at the end of the year certain bands of the Syrians coming up, destroyed the Princes, &c. When this holy man saw that the judgment before going made the King and his Princes no whit the better, he according to his place, as the spirit moved him, inveighed most earnestly against them, and threatened a greater judgment to come upon them by the Syrians, at what time they should have no help from the Lord. For some hold that he was high Priest after his father, as Tostatus and Wolfius, Pelican, &c. But in the Hebrew Chronology Pedaiah is said to be high Priest now, and Zachariah a priest and a prophet, Genebrard followeth this Chronology, Josephus calleth him that was high-priest now, Phidaeas. And because the Scripture saith nothing of Zachariah his being high-priest after his father, we may well follow the Hebrew Chronology, holding that Jehoiadah had another elder son, who succeeded him in this office. And if Zacharias were not high-priest, yet he was a priest and a prophet, and so a sacred person, who should have been reverenced, and the rather, because he was the son of so well-deserving a father. But such is the madness of idolaters being opposed in their idolatry, that all respect of persons being laid aside, they breath out nothing but slaughter and bloodshed, against those, that tell them the truth, and so did Joash and the princes of Judah against Zacharias, and not only against him, but as may be gathered from verse. 25. against his other sons also, for it is said, his servants conspired against him for the slaughters of the sons of Jehoiadah. Unless with some we hold, that the plural number is put for the singular, which is not unusual in the holy Scriptures, as where Sarah Speaketh of her giving children such, when she had but one, and of the thieves crucified with Christ, it is said, that they railed upon him, when only one did so. Therefore the vulgar Latin rendereth it by the singular number, and Josephus also, yet Jerome saith, that Zacharias was slain together with his sons, and that not improbably, although he only be first spoken of, seeing it is said likewise of Naboth at the first, but afterwards by Jehu his sons are spoken of, as slain also. Our Lord reciting this parricide saith, Zachariah the son of Barachiah, whom ye slew between the temple and the altar. Junius and Hugo Cardinalis, Lyra, and others say, that the same man had two names, as many more have had, or that he was called Barachiah commonly by the people, the blessed of the Lord, as the word signifieth, because he enjoyed the blessing of so long a life, far beyond others, and was a blessed instrument of so much good, to restore the decaying estate of that kingdom and church. But why the murthering of this man is instanced in next to the murthering of Abel, when as it was 800. years before the time that Christ spake thus, and in that space they had murdered many more prophets? is a question. Junius resolveth it by saying, that Zacharias dying called for revenge, as Abel's blood had first done, for he said, the Lord shall see and require it, 2 Chron. 24. 22. and the like is not said of any other martyr. Wherefore our Lord threatening revenge, nominateth two examples alike, and passeth over all others, leaving all the righteous blood also shed from Zacharias till his time, to be understood hereby. What other opinions there are touching Zacharias the father of John the Baptist meant there, or Zacharias one of the small prophets, see my comment upon that place. Genebrard relateth a tradition of the Jews, that his blood continued bubbling up, until the time of Nebuchadnezzar, as calling for revenge still, so long after. And out of Epiphanius, that after this blood-shed the answers of God ceased, because the temple was hereby polluted. Whether this were so or no is uncertain, because many wonders are invented and pass for old traditions, but this murder indeed was most heinous, as the sacred history noteth, saying, the King remembered not that kindness, which Jehoiadah his father had shown towards him. For he saved a venomous serpent from destruction, to be the death of his most dear and godly son, which was the highest degree of ingratitude, and a child of the family, where he had been tenderly brought up, which was most unnatural, his father and mother also adventuring their lives to save him, that gave out this bloody command, which was unparaleld tyranny, and that for nothing but zeal for God, and against most abominable idolatry, and obedience to his spirit moving him, which was a very presumptuous fighting against God himself, and therefore if he did miraculously a long time after show his displeasure against it, he did but thus brand it to deter all men from the like ever after.
Therefore at the end of the year, certain forces of the Syrians coming up against him, invaded Judah, &c. v. 24. And although these forces were but few, yet the Lord delivered multitudes into their hands, &c. so they executed judgments upon Joash. After so horrible a sin, judgment was not long deferred, the king of Syria himself came not, for it is thought by some, that Hazael was now dead, and a new king set up in Syria, who not regarding the great price not long before paid to his predeceslour by the king of Judah for his peace, entered his kingdom with some forces to spoil and destroy those, whom the Syrians commonly counted their deadly enemies, as they did them. And it seemeth, that he was extraordinarily stirred up by God, who hated so much the abhominable wickedness of Joash, because otherwise he should have done like a desperate man, to send out fewer against many more, unless it shall be thought that he presumed upon the valor of his men, and the cowardice of Joash, who had formerly without making resistance compounded with very great treasure with Hazael. However, the hand of God was certainly in it, as the words of the histroy do imply. Therefore the forces of the Syrians came up, &c. viz. Because when he consented to idolatry he dealt so tyrannically with Zacharias reproying it, and God delivered great multitudes into their hands being fewer. Thus fulfilling that which is threatened in the law against transgressors, Levite. 26. 37. ye shall have no force to stand against your enemies. For their invading of Judah and Jerusalem, it is most probable that it was done in this order, first their coming being heard of, the king gathered a mighty army and went out to fight against them, but the Syrians having slain many of them, and put the rest to flight, went on to Jerusalem, and having slain the Princes and done what they would to the king, most probably wounded him incurably, they took the spoil of the Princes and sent it away to their king in Damascus; the vulgar Latin hath it] in regem ignominiosa exercuere judicia, that is, saith Jerome, they used hiw basely, or slaying his sons before his face, they upbraided him by his wickedness committed against Zachariah. Whatsoever the judgment was, it seemeth that he was evil entreated by them in that they left him grievously sick and full of pain and torment by reason thereof. For it is said, they left him in most grievous diseases, v. 25. Vatablus thinketh, that by their executing judgments upon him is meant that they punished him diversely, and it is most likely, that hereof he fell thus sick. Lyra, that they wounded him with divers wounds, which were not mortal, and so left him languishing. And it is to be noted, that having him and his city in their power, they neither slew him outright, nor took possession of the city, nor carried him away to be ransomed; for in this the singular providence of God appeared, who would have him reserved after much misery endured in his body, for his foul falling into the abominable sin of idolatry, to be slain by his own servants, who ought to have reverenced him, for his shameful murthering of Zachariah, whom he ought to have reverenced for his fathers sake, to whom he had been more obliged, then any of his servants to him. For so it followeth, 2 Chron. 24, 25. His own servants conspired against him for the murder of the sons of Jehoiadah, and in his bed slew him; and they buried him in the city of David, but not in the sepulchers of the kings.] v. They that conspired were Zabad the son of Shimhathah an Ammonitesse, and Iehoshabad the son of Shimrithah a Moabitesse. 2 Kings 12. 21. he is said to have been slain by his servants in the house of Millo, of which, see 1 Kings 11. 26. it was a building reared up by Solomon upon a prerupt place, which he filled up, which goeth down to Silla, where the house stood which Solomon built for Pharaoh's daughter, when he had levelled the ground. Junius understandeth Silla appellatively, as signifying an heap of earth, and not as a preper name. It was then in his own house, that he was slain. And of his murderers one is said to be Iosachar the son of Simeath, the other Iehosabad, the son of Somer, so that it seemeth, that the first had two names, and the mothers of them both likewise.
Josephus saith, that they were a kin to Zachariah, who thus revenged his blood-shed. But we may rather with Wolfius observe the suitableness of the judgment with the sin of Joash. One of his murderers was an Ammonite by the mothersside, the other a Moabite descended from two nations, that came of Lot, whom Abraham had saved from destruction out of the enemies hands, whereinto he fell in Sodom; but as they ungratefully sought the destruction of the Hebrews, the children of Abraham, so did Joash against the children of Jehoiadah, to whom he was obliged for preserving his life, when he was in danger to loose it, and therefore it was just with God, that he should now perish by the hands of some of these nations, and those most probably his slaves, born of women, that were enthralled unto him. He was as an Ammonite in condition, and therefore an Ammonite was made his executioner; lib. trad. Hebr. saith, that this is set down to denote the wickedness of the Jews, they would not take revenge upon Joash for that foul murder, therefore men of another nation were stirred up to do it. But seeing they were murderers for this, it is to be held, that their malice stirring them up, God permitted it for the blood of Zachariah.
And they buried him with his fathers in the city of David.] which least it should be understood of the sepulchers of the kings, the Chronicles saith, that it was not there, as he was unworthly of it, so he had not that honor; the high Priest who acted a kings part better in restoreing and well upholding all things, had this honor, but the king thought unworthy to lie near him, whom he so much wronged in his posterity, was buried less honourably in some other inferior burying place. If any shall marvel that his son would suffer it, most probably his body was so corrupted with his disease, that it was not to be buried with any solemnity, and therefore not amongst the kings; and the hand of God so grievously upon him, shown him to be so hateful unto him, that men durst not thus honor him, so it was verified in him, pride went before, with which he swelled through the flattery of the Princes, so as that he thought he might do what he listed, as having all power, and dishonor followed after. And Amaziah his son reigned in his stead.] From hence some gather, that the tradition before spoken of, is not true, viz. that the Syrians slew his sons, determining this to be one of the judgments which they executed upon him; for if this had been so, saith Lyra, he should not now have had a son to reign after him, and therefore he saith that book of the Hebrew questions wherein this is contained, is none Jerome's, as also appeareth by the style; and because in lib. de illusir. viris, where Jerome reciteth all the books by him written, he mentioneth the book de Hebr. quest. upon Genesis, but not any any other. Wherefore he concludeth, that it was written by some Jew, who mingled together things true and feigned. In which his censure touching that book, although I deny not, but it may be just; yet his arguement against that particular touching Joash his children is not good. For some might then be slain, and yet one escape by a singular providence to reign after him, that the promise made unto David might stand. There was great peril of cutting off all his posterity before, when Joash was preserved; which yet the faithful not knowing, were tried 6 years together, whether they would continue to believe it, even all the time that he was hidden, and now again the like danger was renewed by the Syrians, touching whom being masters of Jerusalem and of the king, it may be wondered that they destroyed not all his sons. And no less illustrious was the divine providence once before both these in preserving Ahaziah, when all the rest of Jehoram's children were taken away by the Philistines, that in him David's line might be continued, so that God in judgment remembereth mercy, and how greatly soever provoked, will never falsify [Note.] his word, to the comfort of the faithful. But his sons and the burden imposed upon him, and his founding of the house of God, behold they are written in the book of the Kings, and then followeth. Amaziah his son reigned in his stead. For the place where these things are written, Junius referreth us to 2 Kings 12. but there is no mention made of his sons, nor in any Canonical Scripture, but only in general, 2 Chron. 24. 3. that he begat sons and daughters, and of his building the Temple decayed is less said, then in Chronicles, and although the treasure which he sent to the king of Syria to depart from him be there spoken of, yet nothing is said of a burden of tribute imposed upon him. Wherefore it is most probable, that not 2 Kings is meant, but some other book, wherein the histories of the Kings were more largely written, which was not Canonical Scripture, and so as many other writings of the Jews perished in the many mutations, which befell them.
CHAP. XIII.
IN the 23. of Joash King of Judah, Iehohaz the son of Jehu began to reign, &c.] This King as his father had begun to him, went on in the sin of Jeroboam, worshipping the golden calves, and the Lord accordingly went on to punish him and his people, by Hazael the king of Syria, and his son Benhadad after him, who did so waste and destroy the people of Israel, that, as it is said v. 7. they left him not above 50. horsemen, 10. chariots, and 10000. footmen. But when Iehohaz was brought thus low, he sought to the Lord, who heard him, and gave them a savior, &c. who this savior was, because it is not expressed, Lyra saith, that R. Solomon conjectureth, that Joash his son is meant, of whom it is said, v. 25. that he smote the Syrians three times in the days of Benhadad the son of Hazael, and recovered the cities which Hazael had taken from his father Iehohaz, and Junius followeth the same. But Lyra rejecteth it, because it is said, he was delivered out of the hands of the King of Syria, whereas the victories by Joash obtained against the Syrians were after the death of Iehohaz. But Lyra was herein much mistakens for it is not said in the text, he was delivered, but God gave a deliverer to the people of Israel, & liberatus est populus, the people or Israel, not the king, of whom no mention is made. Wherefore notwithstanding this objection, that exposition may be good. God gave Joash, a savior to the people, although not in his fathers time, yet soon after. Whereas it is said, yet they ceased not from their sins, as if the deliverance were then; it may be conceived that immediately there was by God's mercy a cessation from war, some good angel of God being sent out for this purpose, to stay the king of Syria from coming against them anymore, by striking a terror into him and his people, or some other way as seemed best unto him, as the same Lyra conceiveth. Tostatus saith, that by this savior is meant Jeroboam, the son of Joash, because it is said, that by him God saved Israel. By the savior then here spoken of, is not meant one only at one time, but three. First, immediately upon their humiliation, he sent a good spirit invisibly to stay the Syrians from coming anymore against them in the time of Iehohaz. Secondly, Joash saved them yet more through the prophesying of Elishah, v. 19. when he went three times against them, and overcoming them, recovered his cities formerly lost out of their hands. Thirdly, Jeroboam most of all, who recovered all the land of Israel out of the enemies hands, from the entering in of Hamath, unto the sea of the wilderness by the prophesying of Jonah, chap. 14. 25. Josephus saith, that God made Iehohaz himself a savior to Israel, who having but 500. horsemen and 10000. foot left him, (he should have said 50.) went with them against the Syrians, and took from them many great cities, and made great slaughters of them. Which is manifestly false, because it is expressly said v. 25. that Joash the son took the cities, which his father had lost; and of the state of Israel, whilst Iehohaz lived, no more is said, but that they came out of the hand of the Syrians and sat in their tents, as in times past; that is, being quiet and no more vexed with wars, the Syrians being held by a divine power, thenceforth from making war upon them. For the name [savior] it is commonly given to men extraordinarily stirred up by the spirit of God to save Israel, being oppressed by his enemies a long time before.
But they departed not from the sins of Jeroboam, &c. but walked in everyone of them, and the grove stood still in Samaria.] Of which grove see 1 King. 16. 35. and how it was planted by Ahab. And thus they did, although they were beaten by wars of the Syrians, even as the dust under our feet, and of so great multitudes, which might formerly have been raised to go to war out of Israel, now there were left only 50. horsemen, 10. chariots, and 10000 foot. Which is set down, as to make it appear, how deeply grounded this wickedness was in them by a continual accustoming [Note.] themselves to it, that we may be ware of sinful customs. So to magnify the goodness of God, that he would be entreated, and his power, that he could by such an handful of men (who could not be much increased in so short a time, as between this and the time that Joash went against the Aramites) give so great victories to Israel. But it was not for any complacency that he had in their seeking to him with their lips, when their hearts were far away from him, but to keep his covenant with Abraham, Isaac, &c. as is expressed chap. 14. 27. and because he had yet set them a longer time, before he would destroy them, that his exceeding great patience might be admired by all men, and praised, who still upheld their state, when they were so near to utter ruin, and that when afterwards having so long a time of repentance granted, they abused it, and were destroyed by the Assyrians, his judgments might be acknowledged to be most just.
For the rest of the acts of Iehohaz and his valor, we are referred to the book of the Chronicles of the Kings of Israel, that is, their annals; and his valor saith, Wolfius, is mentioned to intimate, that Israel was not brought so low in his time, [Note.] through his sloth or cowardice, but by the judgment of God, justly making the valor of the wicked vain. For no power or fortitude is of any avail against enemies invading us, if God be forsaken, and so becometh an enemy.
Then Iehohaz dying (and being buried, his son Joash reigned in his stead, anno 37. of Joash king of Judah he began, &c.] Whereas v. 1. Iehohaz is said to have reigned 17. years, beginning anno 23. which must needs be to the 39. of Joash, the king of Judah at the least, it is conceived by expositors, that he made his son consort of the kingdom with him two years before his death, or as some think three, and he reigued 16. years, whereof two or three passed in his fathers time, the rest he reigned alone. The Septuagint reconcile this difference by rendering it thus, anno 39. of Joash, not respecting so much the Hebrew verity, as the making of the matter plain.
The wicked life and death of Joash is spoken of by anticipation, and Jereboam's succeeding him in the kingdom, as appeareth v. 14, 15, &c. where his history is again prosecuted, and ch. 14. 8, 9, &c. The reason of this brief running over the history of Joash at the first, as Wolfius well observeth, may be, because all which he did worthy of remembrance, was to be brought in under the histories of Elishah and Amaziah, which here follow, by the prophesying of the one he being encouraged and made successful in his wars against the Syrians, and by the provocation of the other being drawn out to that victory against him. The sacred historian therefore stayeth not in telling anything of Joash, but of his wicked life and death, and so hasteneth to Elishah his last sickness and death, where there is occasion again to speak of him, and then to Amaziah, in the time of whose reign, what happened between him and Joash is recorded.
And Elishah was sick of the sickness, whereof he died, and Joash went down unto him and wept, &c.] This was according to the Hebrew Chronology, anno 10. of Joash, from whence it is gathered, that Elishah had been a prophet above 60. years, as the same Chronology speaketh, seven under Jehoshaphat, five under Joram, six Athaliah, forty Joash, eight Amaziah, unto which if twelve be added, whilst he followed Elijah and the years of his age, when he called him thirty, as may be conjectured, the whole time of his life, was 108. Yet others, saith Wolfius, think, that Elishah died in the beginning of the reign of Joash, unto which he rather assenteth, because even in the time of Iehohaz his father, it is said, that God sent them a savior, therefore saith he, it is not probable, that it was deferred to his tenth year. But if they were quiet and free from the invasion of the Syrians all that time, the fulfilling of this was begun long before, and from henceforth more. Touching Joash his visiting of Elishah and weeping, although he were a wicked king, yet herein he gave a good example to visit the sick, and to show other Princes, in what account they should have the holy prophets of the Lord. And yet I cannot think, that this [Note.] visit was without the singular hand of God leading him, that he might be made by the ministry of the prophet, a deliverer to Israel from the hands of the Syrians. And therefore the hand which brought him, made him weep when he was come, to see so worthy a man as Elishah ready to depart, who was as he called him, as a father to care for him and his kingdom, although unworthy, and the chariots of Israel and horsemen thereof, that is, the greatest strength to defend it, that he might be moved by the spirit, where with he was endued, to do something for him now before his departure, seeing his case and the people's would be lamentable, as he conceived, when they had lost him their greatest strength, by reason of the power which he had with God. And it is to be noted, that he speaketh to him in the same words, wherewith Elishah spake to Elijah when he was taken away, 2 King. 2. 12. as if he were led by the same spirit of love and reverence towards him. Wolfius observeth it as a remuneration of Elishah his piety towards Elijah in that the like was now ascribed to him. But how could Joash speak thus to Elishah when as he yet living the Israelites were so greatly oppressed by the Syrians, as hath been already shown? Answ. He had heard of his assigning the kingdom to his grandfather Jehu, Joram being slain, and that his prophesying was verified, seeing he was mightily set up, and his son after him, and now himself being the second generation of the four, to whom the promise was made, and in the days of Joram, that he had divers times disappointed the Syrians forces, by discovering their plots, and lastly, bringing them into the kings power. Wherefore he conceived, that if he would, he could still do as great things for Israel, if he might live amongst them, and hereupon he so styled him, that he might insinuate into him, and obtain his favor to do as much for him before he died, as in times past for others, his predecessors in that kingdom.
Then Elishah bade him take bow and arrows, and lay his hand upon the bow, which done, the Prophet laid his hands upon the Kings, having first bidden him, open the window towards the East. Then at the direction of the Prophet the King shot, and Elishah said, the arrow of the salvation of the Lord against the Syrians, &c.] By an out ward symbol or sign of bow and arrows, he would, that he should understand and not by word of mouth only, what the Lord would do by Joash, as the instrument for the saving of Israel from the Syrians, and for their destruction who had now long oppressed them. So the prophet Abijam formerly shown Jeroboam, that the Lord would make him King over ten tribes, by renting his garment into twelve parts and giving him ten, for his further confirmation, and to make in him the deeper impression, and also to streng then him to this mighty work, and the prophets afterwards did often use signs, of all which, as of holy sacraments, this was the use. And this of shooting an arrow towards Syria, for it stood eastward, saith Lyra, to which part the window opened, was a most apt sign to show the piercing of the Syrians with the Israelites arrows, through God's power, who hereby shown, that he would strengthen the kings and their hands for this end, when the Prophet laid his hands upon the kings, although Lyra derogating from God saith, that it shown victory to come unto him by the merits of the prophet. But whereas Elishah addeth, thou shalt strongly smite the Syrians, till thou hast consumed them, he being about to show it by a further sign, wherein Joash not doing according to his expectation, he retracted and said, now thou shalt only smite the Syrians three times. For he bade him take the rest of the arrows and smite against the ground, and he smote three times and then ceased, at which the Prophet waxing angry, said, thou shouldst have smitten five or six times, and so thou shouldst have smitten the Syrians to consumption, &c. It seemeth, that God had revealed to Elishah, that if Joash being bidden by him to smite the ground, should smite with his arrows five or six times, the Syrians should by him be utterly destroyed, but if under that number, he should only so many times overcome them, this work of their utter consumption, being reserved for another, as it was indeed, for his son Jeroboam after his death. Wherefore Elishah said no more, but bade him smite, supposing, that he would have continued to do so, till he had cried enough. But seeing him give over so soon, he was greatly offended for the discredit of his prophesy, which now could not take such effect through Joash his fault, he had stinted himself to the number of smitings, wherewith he should smite them, and therefore should now go no further in victories over them. The word translated here [fortiter] strongly, by Junius who I follow in this particular, is Aphek in Hebrew, and commonly rendered, thou shalt smite them in Aphek, a certain place saith Wolfius, being named, the more to assure him, and not an uncertain Oracle like that of Apollo being uttered. Now there was an Aphek a city of Judah, of which Josh. 15. and another in Ashur, Josh. 19 and at this last most probably this destruction of the Syrians should be made, the very place, to which they formerly chose to come in the time of Ahab, and were destroyed unto 127000. and therefore it is now again appointed to be the place, for more confirmation. Pelican saith, that Aphec in Judah is meant. For the mystery of this, that Joash smote the earth only three times and no more, doing thus against himself to his hindrance, in respect of the utter destruction of his deadly enemies, which for this his remissness he could not compass. It is according to Wolfius, hereby shown that we through our own negligence cannot conquer over our spiritual enemies, because having begun well and with a good spirit to fight this spiritual battle we persevere not, but so give in, that they continue still to hinder our felicity, seeing such as endure to the end only, shall be saved. Or according to Rabanus, that who so believeth only in the trinity set forth by the three times, and doth not add unto his faith also charitable and virtuous actions, prejudiceth himself in respect of everlasting salvation, for he must smite the earth five or six times, that the Syrian like evil spirits hindering his salvation, may be utterly subdued; for faith without works is dead.
Then Elishah died and was buried, &c.] It may be marveled, that the death and burial of such a worthy is passed over with so few words. But Josephus saith, that he was honored sepulchromagnifico, but telleth not the place where, therefore some will have it in Samaria, some in Carmel, and some in Sebastea. They that are for Samaria, hold it and Sabastea all one, as Epiphanius, Beda, and Isidor. For Carmel is Adrichomius, saying that he was afterwards translated to Samaria. Tostatus thinketh that he was buried in the Sepulchers of his fathers, as it was said before of Samuel; the holy Scripture is so brief, that the place is left uncertain, as not material to be known, but when he is said to have been buried, it is left to be understood, that he had a burial according to his worth, seeing the king himself did so much honor him. And hast is made to tell of another thing happening about his Sepulcher, which honored it more then if men had done all that they could to honor it, and so the mentioning of all solemnity is omitted. It is said only that they buried him, saith Wolfius, to condemn superstitious rites, since invented about the dead, and the superfluity of cost, alleging the example of Cyrus, who charged his sons when he should die, not to delay the time of his burial by making costly preparation, but so soon as might be to put his body into the ground, as being the most kindly thing that they could do for it, that it might again be mingled with the mother earth, out of which all things spring and grow. The thing that happened, after his putting into his sepulcher was this, certain forces of the Moabites coming, whilst they went about burying another man, they for fear cast him into the prophets sepulcher, and so soon as he touched his bones, he revived and arose, and stood upon his feet.
These forces or troops, as the word signifieth, were robbers, which came into the land of Israel for booty, whereby the miserable estate of the Israelites appeared, now that they were so much weakened and disheartened by Syrians, they became a prey to other nations also, and were without all courage to resist, like fearful deer, at the sight of them they ran away. They had by their sins lost God's protection, [Note.] and so lay open to all their enemies to be robbed and pillaged, as the Misians, when their king Telaphus was gone into a far country, were made a prey to all their enemies. But God out of this evil bringeth good at this time, as he doth often, turning the malicious attempts of the enemies of his people, into an occasion of good; for thus occasion was given to this miracle for the comfort and confirmation of Joash and his people, who most probably had not yet attempted anything against the Syrians, for then the Moabites would not have been so bold, but now such virtue coming from Elishah being dead, and hereby it being shown, that God by his prophesying could strengthen the Israelites, which were made to be of a dead heart towards any warlike undertakings through the Syrians manifold oppressions, he and they might well rouse up themselves, and prepare to go against the said Syrians, as is by and by shown that they did, and stood up so stoutly against them, that they overcame them time after time unto three times, as Elishah had prophesied, and took away from them their cities formerly lost; when this was done, viz. the reviving of the dead man is shown in these words, the year coming or beginning, according to Junius, the year following, according to Wolfius; the vulgar Latin, in ipso anno, but seeing it is in Hebr. 〈 in non-Latin alphabet 〉 the year coming, I rest in the first. It was in the beginning of the year after the burying of Elishah, at what time being the spring, they most commonly went out, that invaded others; as is noted, 2 Sam. 11. and if Elishah died, June 14. as the Roman Martyrology hath it, this happened about ten months after in the month of March, the Chaldee. in the entrance of the year; Tostatus in the return of the year, that is, saith he, in the beginning of the spring, or in the month of March. By their casting in of the dead man so speedily into the sepulcher of Elishah, it appeareth that he was not laid into a grave and covered with earth, as the manner now is, but in a sepulcher of stone, having either a cover of stone to it, or standing open in some vault or cave; for so they buried Lazarus of old, and our Lord; and thus we may well conceive, how the dead man's corps being cast in, came soon to touch the corps of Elishah, if the stone covering him were but only removed first. What became of this man the Scripture saith not, but the Rabbins bold to invent anything and to set it forth as a truth, say that he by and by fell down dead again, being raised to come out of the sepulcher because he was unworthy for his wickedness to lie so near the holy prophet. But if this had been so, it might well have been suspected, whether he was indeed raised up or no. It is therefore more probable, that he lived and went to the king with his bearers, as witnesses, that both he and all the people might reverence Elishah the more, and give credit to his last prophesy to be stirred up immediately to prepare and go against the Syrians, being assured, that his God that set him awork to prophesy so, was as well able by weak means to give life unto that state now after a sort dead, as by the bones of Elishah touching this man only, to give him life again. This is made a ground by papals of going in pilgrimage to the bones of the Saints departed, and by praying at their monuments to seek help against their maladies and salvation to their souls. But forsomuch as we read not of any such use made of this miracle by the faithful of those times, it is to be condemned, as gross superstition. For if God for some mystical end, of which by and by, and to confirm Joash, as hath been said, touching the prophesy of Elishah did work at this time miraculously by his bones, but never did anymore wonders hereby after, nor at any time before either by Samuel's bones or David's, Joseph's or Joshua's, or the bones of any other of his dearest Saints, what a madness is it, or giddi-headednesse to go to the dead bones of Saints, purposely to have help by virtue coming from them, as if this had been propounded for a president unto us to invite us thus to do? They had no such custom in the primitive Church, as we may gather from Ambrose, who saith no more of this, but that as the Virgin Mary being full of the spirit prophesied, so Elishah being dead, raised a dead man by the touch of his bones. And Chrysostom only that by virtue coming from them, none believing this great miracle was wrought.
And Eusebius writeth of Polycarp being martyred, that when the Christians desired to have his body to bury, the Jews their deadly enemies sought to hinder it by saying, that if it were granted them, they would, leaving their Christ, worship it. But they replied, that they could not forsake, but worship him, who had redeemed the whole world by his blood, and love his Martyrs and Disciples, as his imitatours. It is indeed not to be denied, that by Martyrs bones also, sometimes wonders have been wrought, when God would, for the confirmation of the true faith, but this hath been extraordinary and rare, not by being sought unto, but when God pleased unexpectedly in the times of infideliy, at what time only other miracles were wrought also,
The mystery of this, according to Ambrose and Rabanus, was to show, that who so being dead in sin, believeth in Christ, who died for our sins, toucheth thus, as it were, his bones; and liveth by grace, and shall live again forever, after that he is dead, in glory.
And Hazael oppressed Israel all the days of Iehohaz, then the Lord had pity upon them for his Covenants sake with Abraham, &c. And Hazael died, and his son Benhadad reigned in his stead. And Joash returned and took cities, &c. Here is shown, how the prophesy of Elishah was accomplished, and that the power and truth of God and his mercy might be more magnified, least it should be conceived for that which was before said, touching a deliverer given unto them, that they were already exempt from their oppressions, it is prepared to tell of these victories of Joash, by saying, that Hazael oppressed Israel all the days of his father Iehohaz, which that it may not seem contradictory to verse. 5. it is to be understood, that their resting in quiet, as in times past, there spoken of, is not meant of the present time, whilst Jehohaz lived; but in his son Joash his time, after that the Syrians had been overcome by them; although, as hath been said there, it is to be conceived, that the Syrians were even then by God's providence restrained from vexing them anymore; for Israel might still notwithstanding this, be said to be oppressed by them, because they yet held their cities formerly subdued. But now God enlarged his mercy towards them more for his Covenants sake with their holy forefathers, and restored their lost cities again unto them, the Syrians that had taken them, being expelled. This Covenant was, that he would be their God, and the God of their seed, and give them the land of Canaan for the pleasantness thereof, being a type of heaven; and by promising the seed, in which all nations should be blessed, intimating true blessedness also forever, to come finally unto them.
Hazael, by whom God had as by a rod, scourged Israel about 50 years, now was taken away by death, and so his son reigning, these victories were achieved. And here Wolfius noteth well, that this blessed change was granted unto Joash in way of recompense, for his so kindly visiting Elishah in his sickness, to stir men up [Note.] to kindness and respect towards the Prophets and Ministers of God.
CHAP. XIV.
THe second year of Joash began Amaziah to reign over Iudab, he was 25 years old, when he began to reign, and reigned 29.] Having left Amaziah since ch. 12. 22. now he prosecuteth his history again, telling also who his mother was, viz. Iehohaddam of Jerusalem. He did that which was right in the sight of the Lord, but not like unto David, but as Joash his father. He began well, as Joash, and ended ill, as is shown, 2 Chron. 25. as he also had done; whereas David's heart was upright towards God all the days of his life, so as were the hearts of very few kings after him, as their histories do show. And 2 Chron. 25. 2. it is said of Amaziah in particular, that his heart was not upright. But how did he then, that which was right in the sight of the Lord? Ans. He refrained from worshipping idols, and restrained the people also from them, and both came himself and caused others to come and worship the Lord only, and this was right not only in the sight of godly men, but of God also. But in that he did it not out of conscience and piety, but being moved hereunto by some other thing (as Joash his father had done by the instructions and authority that Jehoiadah had with him: so he seeing the ruinous estate of the kingdom, when he came unto it, because he thought by this he should obtain mercy to be saved from his enemies, by whom his father had suffered grievously, when he turned to the favoring of idolatry) he is said to have done right, but not with a perfect heart, as David who bent all the forces of his heart to promote the worship and service of God merely out of piety, without looking at any worldly end herein. For who so doth not thus, doth not good with a perfect heart, and is always unstable in the true religion, as Amaziah was, and fell therefore into [Note.] great miseries, as the following history showeth. Touching v. 4. The high places were not taken away, &c. it hath been often spoken before in the reign of other kings his predecessors. v. 5. But when the kingdom was confirmed in his hands, he smote his servants, who had smitten the king his father, &c. And herein he shown his wisdom, in that (things standing as they did with his fathers house, since his ungrateful murthering of Zachariah) he avoided the giving of occasion to his subjects in the beginning of his reign to think him cruel, least by any means their affections being alienated from him, his kingdom should have been endangered. Wherefore he prudently first settleth himself in the throne, and by lenity and kindness winneth the hearts of his subjects, and then being by such means established, he doth justice upon those murderers. Some from hence gather, that although they were the kings servants, yet they were no mean persons, but men of might, so that Amaziah had need first to make himself strong, and then to proceed to judgment against them. Note from their example, that wicked murderers may escape for a time, [Note.] but they shall at length be punished most certainly as they deserve, and so shall other wicked ones, as Joab and Shimei were before. And this execution he did necessarily, because bloodshed polluteth the land, and here from it is not again cleansed, but by shedding the murderers blood. Besides, it had been against nature for the son not to revenge the death of his father, being slain by his own servants. But although he was most dear unto him, yet he exceeded not the measure set in the law of God by smiting also their children, as is shown, v. 6. For if any murder deserveth excess of punishment, the murthering of a king certainly doth, although he be wicked, because he is set up of God; he is his anointed, and therefore not to be laid hands upon, as David concluded touching Saul; and if he be, God taketh it as done against himself, and therefore always maketh such spectacles of his severest judgments, as was most notably shown in the murderers of Julius Caesar, although he had made himself worthy of hatred, in that he took the Empire upon him, and changed the government, which had hitherto been Aristocratical, For Cassius when he had joined battle with Brutus at Philippi, when he saw his army give way, slew himself. M. Iun. Brutus also being in the same battle, slew himself likewise, and his dead body being sent by Antonius to his mother and wife to be buried, his wife Partia seeing it through extreme grief sought to kill her self, and when she could by no other means, she did it by thrusting hot burning coals through her own throat. The like was the end of Cato Minor. And D. I. Brutus falling into Antonies hands was put to death, neither did any of the other conspirators escape. He also smote Edous in the valley of salt, 10000 men. That which is here omitted of his preparations to this war is supplied, 2 Chron. 25. 5. Then Amaziah gathering the Jews together, made them Captains over thousands, and Captains over hundreds, &c. and numbering them, he found them to be 300000 chosen men, &c. This number although it may seem to be great, yet if we compare it with the number in the days of Jehoshaphat his great grand-fathers father, who reigned scarce sixty years before, it is small, for he had under several Captains 1160000 besides those that were put into fenced cities; so greatly were the people wasted under wicked Jehoram, Abaziah, Athaliah, and Joash. And unto these Amaziah hired out of the kingdom of Israel, 100000 more for 100 talents of silver to go against Edom. What the cause was may be gathered from 2 Chron. 21. 8. they had revolted from the obedience of the king of Judah in Jehoram's time 60 years before, and therefore being now free from the oppressions of the Syrians, as also the Israelites were, he thought it would make for his honor to reduce them to his obedience again; wherefore he made this mighty preparation to go against them with 400000 men. But a man of God was sent unto him to bid him dismiss the Israelites, because God was not with them, and this he consented to do, but was sorry for his 100 talents given unto them, which might seem a small price for the hire of so many, although it were a great sum. For a talent, if it were the common one, was 187 pound 10 shillings, if the kings talent 281 pound 5 shillings, of the sanctuary, 375 pound; now it is most probable that the king counted by his own talent, and if so, 100 talents amounted to 28925. pound, and yet the hire of each soldier, accounting one talent for a thousand men was little, viz. 27. pound eight shillings four pence, to a hundred, that is, about five shillings seven pence a man; but some reckon a talent at less, as Sallianus, who will therefore, that it may not seem too little, have it understood of talents of gold; but this is against the express text, which hath it, talents of silver. But it is rather to be supposed, that money was more scarce then, so that twenty shillings will not go further now in buying any provision, or hiring a man, then five shillings at that time. And it is also to be conceived, that these men were drawn as much by hope of spoils, as by their hire. When king Amaziah was troubled in regard of this money, the Prophet comforted him by saying, that God was able to give him more, and so the dismissed them, but they taking it to be a disgrace unto them, departed home full of wrath. And Amaziah with his own men went on against Edom, and in the valley of Salt slew ten thousand.
Here it may be demanded, how it could be said, that God was not with the Ephraimites, or those of the kingdom of Israel, seeing about that time he gave them such victories over the Syrians? Answ. He did that out of his great mercy, and pity that he took on them, being a long time before grievously oppressed by the Syrians, and not because his favor was towards them, for he was even then offended at their idolatry, and therefore he threatened, that if Amaziah took them with him, he should fall before the Edomites. For although he doth wonderfully sometimes even for wicked idolaters, as for Ahab also before, and for Jeroboam after, yet be is greatly offended, and fighteth against his own servants, when they join their forces with idolaters, as Jehoshaphat with Ahab, and with Ahaziah his son. In that the kingdom of Israel was now able to supply Amaziah with 100000. men, which was brought to so low an ebb in the time of Iehohaz, the father of Joash, from whom, till this war, were but 14. or 15. years, for according to the Hebrew Chronology, this was the 12. year of Amaziah, and he began to reign the second year of Joash, the great blessing of God to multiply them so much in so short a time, is to be noted, in that they were grown from 10000. which was their number then, to 100000 which might be spared to help another king in his wars, besides them, that most probably stayed at home for the defense of that kingdom, which were not a few, But it is likely that they increased greatly, by the return of their own cities from the Syrians into their own hands again, and by the access of such as before fled and hid themselves for fear of the Syrians.
Touching the Valley of salt, which is said to be the place wherein the Edomites were smitten, see before Gen. 14. 8. where a battle is said to have been fought between the Sodomites and their enemies, and 2 Sam. 8. 13. David slew 18000. of the Edomites in the same place. For Edomites the Chronicles hath it, of the children of Seir, because the Edomites who came of Esau, otherwise called Edom, inhabited a place called mount Seir; and he took Sela and called the name of it Iokteel to this day. Junius, he took the rock which men call Iokteel to this day, expounding it of a city in Arabia Petrea, from whence it had the name Petra or Rock, and yet he referreth us to Josh. 15. 38. where Iokteel is numbered amongst the cities of Judah, but bordering upon Edom southward. v. 21. the vulgar Latin, he took the rock and called it Ioshekel, that is, saith Lyra, gnashing of teeth, because they that were thrown down from thence and so killed, as 2 Chr. 25. 12. made a lamentable noise through their teeth. But in the Hebrew it is Iokteel, according to Bede coming of 〈 in non-Latin alphabet 〉 coetus, a company, and 〈 in non-Latin alphabet 〉 God, this name being given for a remembrance, that the company coming with Amaziah, took this place by the help of God, and if so, it was piety in Amaziah to call it thus. H. B. deriveth it from Iakah heareth, and El God, because God heard to give him victory. Some derive it from 〈 in non-Latin alphabet 〉 a bird called Onocratilus, which maketh a lamentable noise, holding it to be so called, for the reason before rendered by Lyra. Vatablus thinketh, that because it was a very strong place, and yet taken now by one Iokteel, it was called after his name, and this is the most probabl. But whereas Junius calleth it first Salah, and then saith men called it Iokteel, as if it were not now first called by this name, but indifferently by either of these names, referring us to Josh. 15. 38. where the name Iokteel is found long before, setting it forth also as the metropolitan city of Arabia Petrea. He was certainly mistaken, for it is manifestly spoken of, not as a city, but a rocky place, as Selah signifieth, and may further be gathered from 2 Chr. 25. 12. but a strong hold of the Edomits, which made the taking of it so remarkable, neither is the manner of the holy Scripture to speak thus of the name of a place, but of such as was not called so before. And it is manifestly to confound places to say, that Iokteel in the borders of Edom pertaining to Judah, was a city in Arabia. And hereunto add, that Arabia Petrea was far from Edom, and when this was done, Amaziah was not fighting there but against the Edomites, wherefore it could not be a city in Arabia, but a rocky hold in Edom, which Josephus saith, did imminere Arabiae, look towards Arabia, and therefore was not in it.
At this place what company was also slain, is not here recorded, but 2 Chron. 25. 12. it is said 10000. more, by casting them down from that rock, thus cruelly breaking their bones in pieces. This being done, the history of 2 Chron. 25. 13. proceedeth to tell, how the dismissed forces of Israel called Ephraimites, because that tribe was the most populous, raged against the kingdom of Judah in that part, which lay nearest to them, viz. from Samaria, which was the metropolis of their own kingdom to Beth-horon, that is, according to Junius, all the latitude of the kingdom of Judah, which bordered upon the kingdom of Israel, slaying 3000 and carrying away a great prey. It is well noted here, by Lyra, that this was not done immediately after the Ephraimites dismissing by Amaziah, but as it is set down in order, after his victory against the Edomites, and that cruelty shown towards them: for God now most probably saw his heart lifted up with pride, and through displeasure taken hereat, secretly wrought in their hearts now to take revenge for the supposed disgrace done unto them by their dismission, after they been hired. For if this had been done before in their return homeward, it had would have been said, from Bethhoron in Judah to Samaria, whereas it is said, from Samaria as far as Bethhoron, to denote the place, from whence they then came, and to confirm this more, it is said verse. 10. that being dismissed they departed, though full of wrath, to their place. Neither would God certainly [Note.] have suffered this their wrath to have thus broken out, for the credit of his Prophet employed about that dismission, but that Amaziah immediately upon his victory against the Edomites, had his heart, which was not perfect before, corrupted with pride and insolent cruelty, whence more sin followed, as is by and by shown. Touching Bethhoron it was double, the one called the nether, lying in the tribe of Benjamin, the other called the upper in the tribe of Ephraim, wherefore it must be understood of the nether Bethhoron in the kingdom of Judah, against which they went.
Then Amaziah took the gods of the children of Seir, and set them up for his gods.] It is a marvel, that by God's help he having obtained victory over the Edomites, as he knew well enough, because Elishah had shown him so much, and seeing the helplessenesse that was in these idols towards the people that served them, that he should so suddenly be besotted with their outward splendor, as that he should fall to the worshipping of them. But the Hebrews, that this may not seem to have been done without all reason, feign, that when those 100 • 0 Edomites were cast down from the rock there was a voice heard coming from the idols, this happeneth unto you because ye have been negligent in the worship of us, which Amaziah hearing, carried them home with him and worshipped them. But Lyra well confuteth this, because no gloss ever yet yielded this reason, and when a prophet sent unto him challenged him for it, v. 15. he could, if it had been thus, readily have answered him accordingly, but he did only check him, as being to saucy with the king, v. 16. And it is reason enough against it, because, if it had been so, the holy historiographer, who so diligently setteth down all things of moment in the Chrronicles, would not certainly have passed it over, to say nothing, that the Rabbins are known well enough to be audacious forgers. It is reason enough, pride arising in his heart after his victory against the Edomites, as he is chardged by Joash, v. 19. God who always despiseth the proud, seeing it (for he seeth into the heart) was angry, and left him to himself, and being left, it is no marvel that he ran into any abhominable wickedness. For when he by the encouragement of a prophet promising him victory had obtained it, to be lifted up in his heart was so against God, that nothing could be more, for it was in effect the taking of the glory due to God for this victory, unto himself. Wherefore it was just with God to withdraw his grace from him, that he might abase himself to worship stocks and stones, and because he had now a proud opinion that victory was pinned to his sleeve, into what other wars soever he should (as the sequel showeth in his sending to Joash) enter, v. 17. he cared not for serving the Lord any longer, to which he had hitherto been necessitated, when he was weaker, and therefore did it outwardly, but never from his heart. Lastly, as the old Romans having subdued any nation, set up their gods also to themselves to win their favor, that as they had not, so they might never be against them to withdraw the obedience of that nation from them, or in case of revolting, to stand to defend them, so haply Amaziah set up these idols of Edom.
God seeing this, was full of wrath, and sent a prophet unto him, that he might the more justly proceed in judgment against him, when he should contemn his admonition, as he did. For when he expostulated with him about the serving of those gods, that were not able to save their own people, he did nothing but check and threaten him, and bade him be gone, lest he should smite him, but the prophet answered, that he knew, the Lord determined to slay him, because he would not hearken to his counsel. This prophet, saith Hugo following Jerome, was Eleazar the son of Dodo his uncle, and some say that he was Amos the father of Isaiah, who is said 2 King. 14. 25. to have been a while after sent to Jeroboam the son of Joash. But it is more probable, that it was one dwelling in Judah, that had caused Amaziah to dismiss the Israelitish army, whereby they were provoked in his absence to do him so much mischief; therefore he was now so angry with this prophet, as the cause hereof, but what his name was, is to us unknown.
Then Amaziah sent messengers unto Joash, saying, &c. Go to, let us see one another's face, &c.] After admonition by a prophet, there following no reformation in Amaziah, but an obstinate settling of himself to his idolatry begun, now followeth his punishment, of which he was made the occasion to himself. He returning from Edom with victory and great spoils, when he heard what the Israelites, the men of Joash had done in his absence, in spoiling his country, and slaying his subjects, was greatly exasperated, as well he might, and to be revenged after counsel taken, saith 2 Chron. 25. 17. sent to challenge Joash the king of Israel, to come and fight with him; for this he meant by the consent of all expositors, when he said, Let us see one another's face. As if he had said, let not thy men come thus cowardly to fight and kill up my subjects, and to take booties by stealth, but if thou beest a man, come in person and bring all thy forces with thee, and I will meet and fight with thee face to face openly in a set battle, and not infest thy borders by stealth and then run away again, as thy men have done.
Josephus addeth, that he also challenged him for usurping the kingdom over the ten tribes, which of right belonged unto him, as being lineally descended of David and Solomon, from whose kingdom they were rent by rebellion. Now although Amaziah had a just cause to go against the king of Israel, for the wrong which he had done him in his absence, yet it was temerity and no advised wisdom (although he be said to have taken counsel) thus to challenge him. His counselors most probably were such, as those young men of whom Rehoboam took counsel in times past, and lost the greatest part of his kingdom. A wise King would rather have sent to require satisfaction for the wrongs done him, or without sending, taken the advantage of sudden coming upon him, thus seeking to salve himself again for his losses. But when God meaneth to bring the wicked to destruction for their wickedness, he enfatuateth them, that they may run to their own ruin, and so he did Amaziah at this time. He let him be lifted up with pride, so as to think his forces were now invincible, because he had overcome the Edomites, and withal recounting what the prophet had said unto him, when he went against Edom, that the Lord was not with Israel, to slight all the power, that the king of Israel could raise. But of his own idolatry, which he was lately fallen into, he was nothing sensble, although the prophet had threatened him, to fear an alteration of success in the wars, that he should henceforth make; therefore Joash having received his message, returneth answer by way of allegory.
The thistle of Lebanon sent to the cedar of Lebanon, saying, give thy daughter to my son to wife, but a beast passing along trod down the thistle, &c.] Hereby most aptly showing him, how unequal his forces were to his own, and if he proceeded according to his challenge, what the event would be. For the cedar is the tallest and firmest of all the trees of the forest, one being found in Cyprus, according to Pliny, 130. foot long, and as big about as three men could fathom, and for the lasting of the wood hereof, it is reported to be incorruptible, but the thistle is so vile, that it is not to be accounted a tree, but a weed. And hereby he would set forth Amaziah, contrary to the proud opinion that he had of himself, to be most mean and contemptible, in comparison of the king of Israel. And he compareth their meeting together to fight, to a most unequal marriage, which tendeth always to great hurt to the over-matched; by the beast treading down the thistle, he meaneth, his soldiers, who would make no more ado to subdue him and his men, then a great beast to tread down a thistle. Thus Wolfius; but Lyra following R. Solomon, showeth further the original of this comparison. The Jews counted Shechem affecting a marriage with Dinah Jacob's daughter, as a thistle requiring the cedar to give his daughter to wife unto it, because Jacob was a great Patriarch, and Shechem a base Ethnic, and because when Shechem sought that marriage, the sons of Jacob like a mad beast came and destroyed him, and the people of his city, it went for a proverb amongst them, when any man would set forth one undertaking a thing too hard and dangerous for him, to say, the thistle sent to the cedar, &c. and so Joash now used it to Amaziah.
Thou hast done valiantly against the Edomites, be content with this glory, and keep at home, &c.] Here Joash showing plainly this to be his meaning, that he challenged him but to his own destruction, giveth him good counsel. But he had not the power to follow it, the Lord working so by his judgment for his idolatry with the gods of Edom, that he hardened himself to go to this battle, wherein he was so overcome and subdued, that Joash took & spoiled what he pleased in his dominions, even to Jerusalem, anp the temple itself, as is expressed 2 Chron. 25. 20, 21, 22, 23. carrying away all the treasures found therein, with Obed-edom, and in the kings house, and taking pledges.
The place where they met to fight was Bethshemesh in Judah, so called, because there was another of the same name in Naphtali, Josh. 9 38. and this was near to Kireath-Iearim, where the Ark sometimes rested divers years, when it was brought back out of the Philistines country, and not above four miles from Jerusalem. Joash then seeing, that Amaziah was fully bent to war, stayed not for his coming, but hastened to meet him in his own kingdom, as is the part of a wise prince, thus keeping his own from being spoiled by a multitude of soldiers, which was also the policy of Hannibal the Carthaginian afterwards, to keep his country from the invasion of the Romans, to make war upon them in Italy, and theirs at length on the other side to do the like by Africa, and Carthage. The two Kings meeting at Bethshemesh, the challenger Amaziah paid for his arrogancy and rashness: for he was soon overcome, and his men put to flight, he was taken, and at the mercy of Joash, as the Edomites lately were at his, but found none. So it was just with God, that he should now be under the power of his enemy, then which nothing certainly could more vex him, being proud of his former victory, and expecting nothing less, as his challenge before-going shown. Being taken, Joash leadeth him away in triumph, as a prisoner, to his chief city Jerusalem, and there breaketh down the wall from the gate of Ephraim to the corner gate, 400 cubits. The gate of Ephraim was that which looked towards the kingdom of Ephraim and stood northward, and the corner gate that, where the wall began to turn again, which was westward, according to Josephus, who in setting these things forth saith, that when the two armies were now ready to join battle, such a fear fell upon those of Judah, that without fighting they began to flee away, and so the king was left to come into the enemies hands. And Joash having taken him, brought him to Jerusalem, and there commanded him to cause his people to open their gates and yield their city unto him, or else he would presently put him to a cruel death. At his persuasion therefore the city was yielded, and because Joash would have room enough for his army to enter, he brake down thus much of the wall, the citizens looking on, and not daring to resist. Then he riding in, in his chariot triumphantly, took all the treasures, as was before said. Obed-edom, in whose hand the treasure and vessels of the Lord's house were, was a Levite, to whose custody these were committed. The pledges which they took, was men's sons of the highest rank, whom he carried away with him, to be his security for the payment of such tribute and standing to such conditions as he pleased to propound. Thus Amaziah and his people smarted for their idolatry, Joash, who himself was no better, being made the instrument. And to show, that God used him but as his rod to punish sin in Amaziah, the relation of his death followeth next, as most probably happening the same year. For Joash reigned but to his sixteen year, 2 King 13. 10. Amaziah began his reign in his second year, and anno 12. fought against Edom, wherefore the war between him and Joash must be anno 13. that is, the 15. year of Joash, and this most probably near expired when he returned to Samaria and then he lived not a year after. And unto this agreeth that, which is here added, v. 17. Amaziah lived after the death of Joash 15. years, and the whole time of his reign was 29 v. 2. wherefore in his 14 Joash died. Now although Amaziah lived still fifteen years, yet there is nothing memorable recorded of him in all that time, but that after he left following the Lord, his own subjects in Jerusalem growing weary of him, conspired against him, and thus he was forced to flee to Lachish, to which place he was notwithstanding pursued, and slain there. Their hatred most probably was stirred up against him for the great miseries, into which the kingdom was brought by his means, who after his overthrow by the king of Israel grew pusillanimous, not daring to attempt anything more like a valiant king, for the good of his kingdom, but lay in the abhominable sin of idolatry, spending his time idly and basely. Of this the princes and nobles being at length impatient, when his sons were grown up to 16. years of age, consented together to depose him and set up his son, then he hearing of it fled. Jerome thinketh, that this conspiracy was begun in secret immediately after that their kingdom was made tributary to the king of Israel, and not brought to perfection till this time, and that Amaziah perceiving what they went about, fled; but being immediately followed, was taken and slain. Others think, that it was the fifth year after the death of Joash, that they made this conspiracy, and that he lay hid after this in Lachish ten years, before he was slain. But this cannot be, seeing he is said to have reigned 29 years, wherefore they are rather to be followed, who hold, that this conspiracy was made, and he thereupon fleeing, was pursued and cut off, all in his last year, no time being given him at Lachish to fortify himself against them. If it be said, it is not likely that they would conspire against him 15 years after, for the mischief brought upon them by Joash; the longer they were held under by the king of Israel, the more weary doubtless they grew, and now to be rid of this bondage they agreed to depose this king, who by oath was obliged, and to set up another, who was free. Whereas some are of opinion, that Amaziah in all this time patiently bare his miseries, and turned from his idolatry, as the cause hereof, yielding this for the reason, that his son Uzziah is said to have done that, which was right in the sight of the Lord, as his father Amaziah, 2 Chron. 26. 4. they go upon a most weak ground, seeing the like is said before of Amaziah, compared to Joash his father. Their opinion then is rather to be preferred, who say, that when they conspired against him, he should have better provided for himself, by fleeing the idolatry which he had set up, and go to God by true repentance, then by fleeing to Lachish; but whereas in all his miseries he did not, this is set forth as another judgment of God coming upon him, as the words imply. After he left following the Lord, they conspired against him in Jerusalem. And it seemeth to have been a strong conspiracy, that he was not able to repress, and therefore was constrained to flee from, neither did his son after him attempt to punish it, as he had done to those that slew his father Joash. It seemeth then, that it was made by a general consent, as that sometime against Athaliah, and so the succeeding King was fain to pass it over.
Lachish, the city to which he fled, was in the tribe of Judah, upon the borders of the Philistines, of which see Josh. 15. it sometime had a King, and 2 King. 18. it was besieged by Sanneherib, when he had overcome the Philistines, whence we may gather, that it was a place of strength, in which Amaziah haply thought to defend himself, it was 20 miles from Jerusalem.
When they had slain him, they carried him upon horses to Jerusalem, and not upon men's shoulders saith Jerome, because he served the idols of Edom, whom he brought to Jerusalem upon horses, therefore his dead body was carried so likewise, they thinking it unworthy to be carried upon men's shoulders, as the Ark of God upon the shoulders of the Koathites, because he had forsaken him.
Then all the people took Azariah and made him King, &c.] 2 Chro. 26. 1. Uzziah. It seemeth that he was called indifferently by either of these two names; his age also is set down 16 years, and his mothers name Iecolia of Jerusalem, and the time of his reign 52. years, 2 Chron. 26. 3. Uzziah, saith gloss. ordin. signifieth the virtue of God, and Azariah, the help of the Lord, according to which names he did, and was holpen in the beginning of his reign, as here followeth, v. 4, 5, 6, &c.
He built Elath after that he had recovered it to Judah, and slept with his fathers.] This Elath was in the land of Edom near to Ezion-gaber, 1 King. 9. 26. and if it were by Amaziah his father taken, when he went against the Edomites, it is most probable, that after the great blow given him by Joash King of Israel, he lost it again, the Edomites waxing bold upon his being brought under, to set upon it, and take it from the Jews again. But now Uzziah coming to a better estate, taketh it and layeth it to Judah, and fortifieth it for his use, as being of great importance, since it was a port town. And this is all that is in this Chapter set down touching Uzziah in the history of the Kings. But ch. 15. 1. returning again to the beginning of his reign, it setteth forth more. Anno 27. of Jeroboam king of Israel, Azariah began, &c. touching which description of the time, a great question ariseth, how it could be 27 of Jeroboam, seeing his father lived and reigned after the death of Joash, father to Jeroboam 15 years, as was before shown, and if he began immediately after his father, it must be the 15 and not 27 of Jeroboam. Some answer this by saying, that there was an inter-regnum after the death of Amaziah, of twelve years, but the granting of this, maketh the Chronology of the Kings of Judah uncertain, whereas the end of reckoning the years of every ones reign is, that the whole time might be certainly known, as from the Creation to the Flood, by the fathers of the line of Sheth, and from the Flood to Moses and the Judges, by the fathers of the line of Shem, so from thence to the carrying of Judah captive into Babylon, by the Judges and the Kings. Moreover, because ch. 15. 8 Zechariah the son of Jeroboam, is said to have begun his reign, anno 38 of Azariah, it cannot be admitted, that there should be an interregnum of twelve years, so that from the death of Joash of Israel, should be 27 before he began, seeing from the 27 to the 41 of Jeroboam, are but fourteen years, and this was the whole time of his reign. It must needs then be yielded, that there was no interregnum in Judah, but an ante regnum in Israel, Jeroboam being made consort of the kingdom together with his father, twelve years before his death, and this might be well upon good reason, seeing he made war with the Syrians, the first, second, and third time, that in his absence he might rule and if he should have happened to die in those wars, the kingdom being ready provided of a king, might sustain no danger for want of one, through divisions: And if we count it thus, twelve years to Jeroboam with his father, and fifteen after to Azariah, we shall fall justly upon his 27 year, when Azariah began. But then a greater difficulty remaineth, seeing Azariah by this account, had not reigned above fifteen years when Jeroboam died, and betwixt fifteen and 38 are 23 years difference; Here I do not find any one Expositor, that doth fully satisfy this doubt, not Junius by saying, that he was taken and made King eleven years before his fathers death, when he fled to Lachish, fer 11 added to 15 make but 26, and if all the time of his age before he began, viz. 16 be added, they will together make but 31. Nor Tostatus by saying, that there was an interregnum in Israel after Jereboam's death, before Zacharias began, of eleven years, for they being added to fifteen, do much less make up the number of 38; and Genebrard and Functius come yet shorter, who allow an interregnum but of eight years. But if we allow both unto Azariah eleven years in his fathers time, before he came to reign alone, which is not improbable, considering the enmity of the people against his father, and an interregnum in Israel of twelve years after Jereboam's death, these two numbers put together unto fourteen or fifteen of his reigning alone, make just 38. And that it was so, must necessarily be held, to come to the thirty eight of Azariah when Zechariah began. And it is most probable, that it was thus through contention in Israel, keeping Zechariah from the regal dignity a long time, because when he had gotten the crown, he kept it not long, viz but six months, being slain openly by Shallum, neither did he enjoy it above one month, but was slain by Menahem, chap. 15. 8, 9, 10. So that it seemeth, under the warlike and victorious king Jeroboam, such as were employed as great captains, grew to that height of ambition, that they kept his son, haply being young, or of weak parts, under, that they might be regents, till at the last Menahem with his faction consented to set him up for king, Shallum another great commander not consenting, wherefore he taking opportunity came with his power, and assaulted and slew Zechariah, taking upon him to be king, which Menahem seeing, came with his forces and slew him.
To return again to that, which is further set forth 2 King. 15. 2, 3, &c. his age also, and his mothers name is shown, and his doing right, as his father had done, and the high places not being put down, and lastly, how he was smitten with the leprosy, died, and was buried. But because all this is more fully set forth, 2 Chron. 26. 4, 5. where he is said to have done that which was right in the sight of the Lord, as his father Amaziah had done, for he was intent to seek the Lord all the days of Zechariah that informed him. I will here take into that history, in which a doubt ariseth, who this Zechariah was, for he could not be that Zechariah who was one of the small prophets, for his time agreeth not. Jerome saith, that he was the son of Zechariah the son of Jehoiadah, born after his father was dead, whom Joash caused to be stoned, and if it were he, as is not improbable, he was above 30 years old, when Uzziah began to reign, and so might continue many years to guide the young king aright. And in that time he is said to have prospered: first, against the Philistines, prevailing so, as that he brake down the walls of their strongest cities, Gath, Iabnes and Ashdod, and built cities there. It is not likely, that he did these things, so soon as he came to the crown: because he was then both young and tender, and found the kingdom in a poor estate, as it was left by his unhappy father. But after certain years, he having gotten much wealth, by God's blessing upon him for his piety, began first with the Edomits that held Elath from him, as hath been already said. Then he went against the Philistines, but upon what occasion is not expressed, only we may gather, from 2 King. 12. 17. that partly occasion was taken to fight with them about Gath, which David had formerly subdued and put under tribute, but towards the latter end of Joash his reign, who was grandfather to Uzziah, this Gath is said to have been taken by the Syrians, and most probably, their state declining, it came into the Philistines hands again: for Joash king of Israel overcame the Syrians so often, that they could not but hereby be made very weak, and unable to hold what they had formerly gotten. Therefore Uzziah now being strong, after he had dealt with the Edomites, setteth himself to recover this city also from the Philistines, and when they being overcome there refused to be tributaries unto him, he brake down their wall and pursuing them, who haply from other cities made head against him, he served their cities likewise, and so he came to break down the walls of Iabnes and Ashdod also. Partly that cruel inroad made into Judah, both by Philistines and Arabians in the days of Joram, his fathers great grandfather, recorded 2 Chron. 21. 16. (when they carried away his treasures, his children and his wives) might come into this kings remembrance, to be revenged upon both these people's, v. 7. Gath, here said to be taken by him, and the wall to be broken first, was one of the five principal cities of the Philistines country, and of great strength by reason of the Giants there; for of this city was Golia • h and four other of the sons of Anak, 2 Sam. 21. 19. Iabnes was another strong city of the Philistines by the sea side, not above three hours travel from Gath, according to Adrichomius. Ashdod was another of the 5. cities, formerly also strengthened by Giants, Josh. 11. 22. and herein was the temple of Dagon, 1 Sam. 5. These three, Uzziah did not only reduce to the state of villages, which are without walls, but also built in Ashdod and other parts of the Philistines country, defensed cities for his people to dwell in, the better to contain the Philistines thus subdued in obedience. And it is said, v. 7. that God did help him herein, and not only against the Philistines, but also against the Arabians, who joined their forces of old with the Philistines against Judah, as hath been already said. And more particularly, these Arabians are said to be inhabitants of the plain of Gur, that is, near unto Egypt: for which cause it is said, v. 8. that his name was famous to the entering in of Egypt. Josephus saith, he subdued all that way as far as Egypt. And moreover, he is said to have prevailed against the Ammonites, as the vulgar Latin rendereth it, and the words following do intimate, v. 8. where it is said, the Ammonites brought him presents. And both are expressed by the same letters in Hebrew, but only in the first place 〈 in non-Latin alphabet 〉 is set before 〈 in non-Latin alphabet 〉 , it being written 〈 in non-Latin alphabet 〉 , in the next 〈 in non-Latin alphabet 〉 after 〈 in non-Latin alphabet 〉 , it being written 〈 in non-Latin alphabet 〉 . Junius rendereth it indigenas, expounding it of such as dwelt dispersedly, and yet Judge. 10. 12. 11. 6. he calleth them Ammonites. Stephanus saith, that they were Arabians dwelling near the red sea; and Jerome, that Gur before spoken of, as the place of the other Arabians habitation, was Gerar, where Abraham had sometime sojourned. But it is most rightly understood of the Ammonites, there being only a transposition of one letter, And all these people's were borderers upon Judah, as Junius noteth, the Arabians upon the south, the Philstims upon the West, and the Ammonites upon the East. And it is said, that the Ammonites in token of subjection, brought him presents. Moreover he fortified Jerusalem with towers, even to the gate of the corner, and of the valley, &c. v. 9. In the days of Amaziah his father, the walls of Jerusalem next unto Syria were broken down by Joash, but now he reared them up again, saith Josephus, and whatsoever decays else there were, he repaired and fortified. Touching the limits, unto which, the corner gate, and the gate of the valley, it is before said, the corner gate, and the gate of Ephraim, chap. 25. 23. but that of the valley and of Ephraim, Jerome saith, are one and the same, and upon the corner] that is, where these two walls met. Junius rendereth the word translated corner, as a proper name, Miktzuah, and Neh. 3. 19. he expoundeth it, a tower in a most high place of the city of David, so called for the prerupt situation: but then it must not be read upon Miktzuah, but to it, he built towers as to the corner gate, and the gate of the valley, so to this tower, that is, as far as was needful, the vulgar Latin renders it, & reliquas in eodem muri latere, but without any ground in the original, wherein are no such words.
He built towers also in the desert, &c.] that is, saith Junius, of Arabia, which was full of pastures, for the more safe keeping of his cattle, wherewith he abounded, and he digged cisterns also, at which they might be watered. For he had many husbandmen, and vine dressers, for he loved husbandry, and it is said that he had them both in the mountains and the fields, rendered in vulgar Latin, Carmel, according to the Hebrew word here used, 〈 in non-Latin alphabet 〉 denoting fields most fruitful, as Carmel was, for that it is not to be understood of the place so properly called, appeareth, because the fruitful Carmel was in the tribe of Issachar in the kingdom of Israel.
From hence he proceedeth to set forth the greatness of this kings forces, viz. 2600 Princes or Captains, under whom were of able warriors 370500 all well armed by the king, &c. But it is not to be thought, but that Uzziah prepared these great forces to go forth to war against the Philistines, Arabians, and Ammonites, before spoken of, although they are not mentioned till now. Thus it appeareth, how greatly he by God's blessing increased in wealth and power whilst he cleared to [Note.] Lord, that other kings may learn by his example to do likewise. Moreover he is said to have made engines by a singular art in Jerusalem, which he placed in the towers and the corners of the wall to shoot arrows and great stones, which Josephus doth not so truly relate, when he saith that he made them to break down walls of such cities as he besieged withal. And hitherto the well doing and prosperity of Uzziah, now follow 〈…〉 his foul falling and punishment. His great prosperity made him proud insomuch that he went into the house of the Lord to offer incense, but Azariah the high Priest with his company resisted him and when he was angry, therefore the Lord smote him with leprosy, &c. 2 Kings 15. 5. It is only said, when the Lord smote the King so as that he was a leper to the day of his death, he dwelt in an house apart, and Jotham his son was set over the kings house, the cause and occasion being altogether omitted, wherefore in the Chronology this defect is supplied, and by Josephus more fully, saying, He being puffed up with the possession of fading riches, set light by divine and ever enduring riches, the reverence of the divine majesty, and the keeping of his law; wherefore upon a certain solemn day, to show that he was above the condition of other kings, and nearer to God by a peculiar superexcellency, in the sight of all the people he entered into the Lord's house to offer incense, and when Azariah the high Priest, with 80 other Priests withstood him, alleging the law of God, which appointed the Priests only, the sons of Aaron to do this, he waxing angry threatened them with death, and so persisted in his enterprize, until that a terrible earthquake came, and a rent was made in the temple upward, through which the Sun-beam smote the wicked face of the king, and then presently the leprosy appeared. And at the same time another prodigy happened in a place called Eroge, before the city, half a mountain Westward was plucked away by the same Earthquake, and removed four furlongs off to the East part of the said mountain, damming up the way to the city, and with the ruins filling up the kings gardens. Thus the Lord miraculously shown the greatness of this his sin, and how highly he was displeased at it, that all men might learn by this example to keep their hearts humble and not be puffed by their great wealth, honor and prosperity. For the earthquake happening now, of which Josephus speaketh, see [Note.] also Zachariah 14. 5. although some that will have it the same with that spoken of, Amos 1. 1. do hereupon deny it, because it was in Jereboam's time who died long before that Uzziah was smitten. But that which Amos speaketh of might be another, some years before this. For he that now was superior to all men of those times in all these, when his heart was hereby lifted up, in an instant was brought to such an estate, that he was sequestered from the society of men, as unfit for his loathsome disease to live amongst them, having no liberty anymore to dwell in his own royal palace, or to reign as king, or to come to the house of the Lord for this once carrying of himself so proudly there. Wolfius to aggravate his sin, whereby he deserved to be thus punished, saith, that it was not only a breach of the law ratified with pain of death, Levite. 16. but also a confounding of the orders of men, which God had distinguished, that one should do the office both of King and Priest, and that by him that was the head, whose part it was to keep everyone within his own order: yea forsomuch as the Priest in offering incense typified Christ, it was a treading underfoot of that sacred mystery for another to take upon him to do the same. Lastly to do this in contempt of the grave admonitions of the High Priest being seconded by such a number of God's Ministers, putting him in mind of the law of God forbidding it, and threatening him with the danger of sudden destruction, which by so doing, he should incur. Chrysostom also showeth divers sins to have concurred in this one fact of his. 1. Ambition, in that he could not be content to enjoy the kingly dignity, but he must usurp that of the high Priest also. 2. Arrogancy, because he thought himself fit to execute both these high offices. 3. Pertinacy, in that he was not staid by the admonitions of the High Priest, but madly went on notwithstanding to do that which he had conceived in his mind. 4. Human folly, in that seeking to ascend to higher dignity, he fell from that which he had. 5. Human vitiousnes & proneness to sin, in that having before done so worthily, he now fell so foully. 6. Impiety, in that he durst break into that holy place, which to come into was interdicted to all others, but the High Priest, from which piety in respect of the strict law of God against it, and so many venerable men endeavoring to keep him from it, should have held him back upon the leprosy arising in his face for this. Hugo well noteth, that the punishment was most suitable to his sin, in that as the High Priest wore a plate of gold upon his fore-head to adorn him when he offered incense, this proud king contrariwise was made to wear forever the filthy mark of the leprosy upon his forehead to his perpetual ignominy, and because he had so brazen a forehead, as without all show of modesty or shame thus publicly to presume through his pride, he was compelled to cease from that by punishment making ashamed, which modesty could not make him to do. In this example is shown, that when [Note.] a man doth excellently, so as that he cometh into great grace with God, and the devil cannot prevail with him to draw him into any gross sin, yet he is not out of all danger of falling, and judgment therefore, if for the grace conferred upon him, he be lifted up in his heart: for God despiseth the proud, and giveth grace to the humble. Again, it is pride, that God will not endure, to presume to execute a ministerial office, in him that is not called thereunto. Lastly, who so seeketh to make himself glorious, shall have shame for glory, and instead of rising shall fall from the glory that he already hath, to be the vilest amongst men, as leprous persons were.
When the King was smitten with the leprosy, the high Priest with his assistants began by force to thrust him out of the temple, because no unclean person was to be suffered there; and he seeing a necessity resisted not, but departed and dwelt in an house alone to his dying day, as the Lord had appointed that all leprous persons should do, Levite. 13. 46. Procopius saith, that he would not go out of Jerusalem, as he ought to have done, but dwelt in an house there by himself, by which means the whole city was polluted and counted unclean, insomuch that the Lord would not then reveal himself to his prophets there, (Chrysost. also in Isaiah 6. saith, that the people were deprived of prophesy, because they expelled him not out of the city) and when after this kings death, Esa. 6. 1. Isaiah had a vision, v. 5. he crieth out, that he was unclean, and dwelt in the midst of a people polluted. But no such thing can be gathered from the words of the prophet, and it is rather the pollution of sin for which he crieth out, then of the leprosy. And because there is nothing said of this his refusal in the history, it is rather to be concluded, that he went out of the city, where an house might be had standing alone, which could hardly be in the city, where they stood in rouse, one being joined to another. For the time, when this leprosy befell him, it cannot be, as some conjecture anno 25. of his reign, because his son Jotham ruled the court and judged the people, from this time forth to his dying day, whereas in that year he was yet unborn, seeing chap. 27. 1. he was but 25 when he began to reign after his fathers death, and his father reigned 52 years. And it is improbable which some others hold, that it was in the last year of his reign, both, because it is said, that when he was confirmed, his heart was lifted up, v. 16. and this most probably was some years before the end of his reign; and because he is said to have dwelt in an house apart to the day of his death, no mention being made of this happening to him so shortly after, It is therefore most probable, that he was smitten some years before he died, and if we shall pitch upon the particular year, it was anno 48 of his reign; because then he might most of all be said to have been confirmed, seeing Ahaz the son of Jotham was born that year, as appeareth chap. 28. 1. he was 20 years old when he began to reign, and his father reigned but 16 years, therefore he was born 4 years before Uzziah died. Most probably then, when he had not only a son to succeed him, but a sons son to reign after him also, in a kingdom now so glorious and flourishing, his house being thus confirmed, he was lifted up with pride. And if this were the 2 d year, Jotham his son was now 21, and so fit by his age to govern, when he was excluded.
The rest of the acts of Uzziah, were written by Isaiah the son of Amos the Prophet.] That is, saith Junius in the second Book of the Kings, and in the Book of his prophesy; but Lyra, in some book of his which is lost, and not in his prophesy, which is more probable, seeing in the Kings little is said of his acts, and less in Isaiah his prophesy. It is to be supposed to have been a book of annals written by Isaiah, as there were divers written by others, which were only as Chronicles of other nations, and no canonical Scripture; thus also Pelican.
Then Uzziah died, and they buried him in the field of the Kings sepulchers, for they said, he is a leper.] Therefore they laid him not into their sepulchers, but only in the same field where their sepulchers were, in a place some what remote. Thus Uzziah was punished and abased for his presumption, both in life and death, and although we read not of his repentance, it may be hoped, that he repented, and so God judged him here, but had mercy upon his soul, seeing he is not said to have fain into any other sin but this only.
The 15 year of Amaziah, &c. began Jeroboam the son of Joash king of Israel to reign, &c.] Chap. 15. 1. Azariah is said to have begun his reign over Iadah, anno 27. of Jeroboam, therefore, seeing Amaziah the father of Azariah reigned but 29 years, it seemeth rather that Jeroboam began anno 2 do of his reign. But this doubt hath been already resolved, upon ch. 14. 21. he began to reign alone anno 15. of Amaziah, having reigned before together with his father twelve years, and he is said to have reigned over Israel 41 years, and to have been as wicked, as the first Jeroboam, v. 24. Yet recovered the borders of Israel from the entering in of Hamath to the sea of the wilderness.] Of Hamath see Numb. 13. 20. 34. 7. 8. both of the sea and Hamath, the sea being southward, and Hamath next to Damascus, the chief city of the Syrians northward. It is meant then, that he recovered from the Syrians all that which they had gotten from Israel far and wide, couping them up in a narrow compass. Rabanus saith, that the whole latitude of the Syrians country is hereby set forth, and that they over-ran all this, dealing by the Syrians, as they dealt by Israel.
And this he did by the prophesying of Jonah the Prophet, the son of Amittai, who was of Gath Hepher.] This Jonah, by the consent of all Expositors, was that Jonah, who wrote the prophesy called Jonah, for he also is said to be the son of Amittai. Whereas some will have him to be the widows son of Sareptah, but called the son of Amittai, signifying truth, because when Elijah had restored him being dead to life, she said, she knew now that the word of God in his mouth was true: this is improbable, because he was a Sidonian, this an Hebrew, Jonah 2. 9. and Amittai is not an appellative, but a proper name, and this was of Gath-Hepher in the tribe of Zebulon, having the addition of Hepher, to distinguish it from Gath in Palestine, he of Sareptah. And lastly, since that time in the days of Ahab passed 80 years before this. In Ahab's five years, in Ahaziahs two, Iorams twelve, Jehu twenty eight, Iehohaz 17. Joash 16. unto which add his age, when he was restored to life, haply ten or twelve, and if he were the man, he must be 90 years old at the least, when Jeroboam began to reign; which is not probable. And as Jeroboam is said to have done this, by the encouragement of Jonah, for he did it according to the word of the Lord by him, so the motive that moved the Lord to make him the instrument of this work, is shown to be, that he saw the affliction of Israel, and that there was none shut up or left in Israel, &c. It was not his or the Israelites well doing, whereby he was moved, but his mere pity and mercy, and as is added v. 27. he had not yet said, that he would blot out the name of Israel from under heaven. For the phrase [there were none shut up or left] see the like Deut. 32. 36. it is meant, according to Vatablus, that the oppressions where with the Syrians oppressed the Israelites, were so universal, that none escaped their fury, no not such as were shut up in the strongest holds, nor the poorest sort of people left out as the refuse to their mercy. It doth not then argue, that our ways are well pleasing to [Note.] God at all times, when we arise out of misery, and our state is changed from worse to better: for this may be only through pity in God to the miserable, when he thinketh them to have been afflicted already enough for one time, and not because they are bettered. And when affliction is taken off without amendment, it is to be feared, that far greater judgments shall ere long be inflicted, as it happened to this people, chap. 17. when they fell into the hands of the Assyrians, and before that by factions amongst themselves, and by the Assyrians doing some mischief, ch. 15.
For the rest of the acts of Jeroboam, and how he recovered Damascus and Hamath to Judah, they are written, &c. Judah is here put for Israel, a part most worthy for the whole, as also hath been noted sometime before, and he is said to have recovered them, because David long ago subduing the Syrians of Damascus, laid it to his kingdom, but since the Syrians had again taken it, and Hamath and many other places properly belonging to the kingdom of Israel.
CHAP. XV.
THe history of Azariah or Uzziah contained in the seven former verses being already explained, as being but the brief of that which is more largely set forth, 2 Chron. 26. and the question arising about his beginning, Anno 27. of Jeroboam resolved, 2 Kings 14. 21, 22. now followeth the time of the next kings beginning to reign in Israel, viz. of Zachariah the son of Jeroboam, who is said to have reigned Anno 38 of Azariah 6 months, where again if a question be made how this could be, seeing Azariah began Anno 27 of Jeroboam, and from thence to the end of his reign were only 14 years, see the resolution; also 2 King. 14. 21, 22. There was an interregnum as some think, during the minority of Zechariah, when the kingdom was governed by regents, whereof Shallum was one. And that we might know the cause of his so short a reign, v. 9. he is said to have followed Jeroboam in sinning, and therefore he was rewarded with death, which he suffered at the hands of Shallum the son of Jabesh, who having slain him openly, reigned in his stead. Josephus calleth him the son of Iothan, the kings friend. Lyra saith, he was one greatly increased with the kings riches, and hereby gotten to great favor with the people, as he might well be by his liberality and courtesy towards them, wherefore presuming upon their good will, he openly slew the king, no man resisting him. Thus Wolfius saith, Lyra hath it; but indeed he speaketh not of his riches, only he saith, that he was one of the Princes who were regents after Jeroboam, till Zacharias was made king, and so most probably was in great authority, and therefore committed this murder openly, the people for the most part consenting, and being ready to receive him for their king, in his stead. And it appeareth, that (although in respect of the divine providence, his living in the sin of Jeroboam was the cause of this his untimely cutting off) Shallum did not slay him for this, because he also followed Jeroboam, but for his tyranny and ill governing of the kingdom, which made the people weary of him, being moved also by ambition to prefer himself, as Tostatus hath it.
The time also being now come, of which the Lord had spoken before in favor of Jehu his zealous proceedings, as is said, v. 11. that his children should sit upon the throne of Israel unto the fourth generation, for Iehohaz was the first, Joash the second, Jeroboam the third, and Zechariah the fourth. However therefore the Lord had hitherto forborne to execute his judgments upon these idolarrous kings, the race of Jehu, and their idolatrous subjects for his words sake, that it might be verified, and for many years in the reigns of the two last, Ierobeam and Joash had made them prosperous, that they might subsist till Zachariah the fourth, yet he would not now suffer them in their wickedness any longer, but brake out against them in his fierce wrath by judgment after judgment, till they were utterly destroyed. Note hence (because the first times of Jehu and his race were miserable, the kingdom being then brought by Hazael and his Syrians [Note.] to nothing, but the following times of Joash and Jeroboam prosperous, although they were as wicked as their progenitors, but now that mercy being abused, and their hearts not hereby moved to turn from their sins, although they had Elishah, Jonah and other Prophets among them to improve it, misery followeth misery, as one wave of the sea another without end) note I say that no way is left by God unattempted to make sinful man to turn unto him, for first he seeketh to engage by mercy, as he did Jehu in raising him to kingly dignity, and making a promise unto him, then mercy not working, he sought to terrify them by judgments, after this out of his compassion he returned in much mercy again, and gave them victory over their enemies, lastly, this not taking any effect, he cast them quite off, leaving them for a time to imbrue their hands in the blood of one another, and then giving them over into their enemies hands, the Assyrians. 2. Note that the greatest prosperity is followed with the greatest misery, when there is no reformation made therefore, that none may trust to present or long continued prosperity, or be hereby made bold to go on in sin without fear of judgment.
Shallum having gotten the kingdom enjoyed it only one month, and then he was slain by Menahem the son of Gadi coming from Thirza, and taking the kingdom upon him. For although Zechariah for his idolatry was worthy to die, and the time appointed by God was come, to translate the kingdom from the family of Jehu to another, yet he was a wicked conspiratour against his lawful king, and a murderer, and therefore vengeance from God soon cut him off, as it doth likewise [Note.] all such as attain to royal dignity by bloodshed, according to that saying;
Menahem is said to have come from Thirzah to Samaria, where he slew Shallum, that is six miles; of Thirzah, see Josh. 12. 24. where the king of Thirzah is said to have been slain by Joshua, arguing it to have been a great city, and here it seemeth Menahem gathered his army, and so came against Shallum, when he heard, that he had slain Zechariah his master. From Samaria, when he had thus gotten the kingdom, he went to Thipsah, being also six miles, the vulgar Latin renders it also Thirzah, but in Hebrew and Chaldee it is Thipsah, another Town not far off Thirza. Josephus saith, that Menahem was captain of the Army at Thirzah, which was once the Metropolis of the kingdom, for there Jeroboam began to reign and his successors, till that Omri translated the seat of the kingdom to Samaria. He therefore now that Zachariah his master was dead, thinking that he had as good right to succeed him as Shallum, who had wickedly conspired against him, and slain him; went with his army against him, &c. then hearing happily that the men of Thipsah would not receive him for king, he went against them, and when they shut their gates against him, he fell into a rage against them, and breaking in, smote whatsoever was therein, and all the borders thereof from Thirzah, and he ripped up the women great with child] Why they would not open unto him some conjecture, the reason to be, because they had given their faith to Shallum before, some because they had seen some experience of his cruelty, when he lived with his army near unto them at Thirzah, but upon what occasion soever, he practiced this barbarous cruelty amongst them, that other cities being terrified might not dare to withstand him. Josephus speaking hereof, saith, that he spared not the tender age, taking liberty to do that which was not lawful towards Hebrews, being overcome. But he mentioneth not his ripping up of women with child, as abhorring to tell of such unheard of cruelty, amongst the men of his nation. Some saith Wolfius expound it by bulwarks made like mountains, as if it had been meant, that he brake them open, because 〈 in non-Latin alphabet 〉 signifieth mountains, but the word here used is 〈 in non-Latin alphabet 〉 which is never rendered otherwise, but gravidae, and so the Septuagint and Chaldee. This was horrible cruelty on his part, but on God's a just judgment for their foul sins, in which they went on so long in impenitency, that others may be ware.
In the 39 of Azariah he began his reign, and reigned ten years, &c.] Although he were a most cruel tyrant, yet God suffered him to continue thus long to aggravate his own misery, and the misery of this wicked people, for he going on, as his predecessors had done, ever since the first beginning of this kingdom in Jeroboam, suffered by Phul king of Assyria, who came against his land, and although he made his peace with a great sum of money, that he might reign under him, which he exacted of his subjects, even a thousand talents of silver, which was above 100000 pound, that is, 187500 pound, yet he was brought thus to live basely and poorly all his days. This Phul is said to be king of Assyria, or of Babylon, for these names are sometime confounded, because Babylon was the chief city of that kingdom. He was called Phul Belochus, who succeeded Sardanapalus, and gave part of his kingdom to Arbaces, viz. the Medes and Persians, keeping to himself Babylon and Nineveh, and he was the first Assyrian king, that ever came against Israel; yet some think that he came not against Menahem, but being called by him, fearing for his cruelty to be deposed from the kingdom, which he had usurped, and that the money here spoken of was not given once only, but as a yearly tribute, grounding upon Sept. Sixti, where it is read, all his days came Phull, and he gave him 1000 talents, which reading is followed by Tostatus, and because Tiglathpilesar his son came again against Israel, when after the death of Menahem and his son, this tribute was paid no more, v. 29. But it is said expressly, 1 Chron. 5. 26. that God stirred up Phull and Tiglathpilesar to come against Israel for their sins, and therefore when Tiglathpilesar came, there being no word spoken of tribute denied, as the cause; this appears to be a meet invention, and touching these words [all his days] they are erroneously in that translation taken from v. 18. and transposed to v. 19. far from their place. And if Phull had come by the procurement of Menahem, it would have been so said as well as when Tiglathpilesar came in the days of Ahaz, 2 Chron. 28. 16. and he should hardly have raised such an huge sum from such a multitude of wealthy men, as it is said, 50 shekels of each man, for so to the raising of it about 60000 men, must be seffed, seeing 50 shekels come but to three pound two shillings six pence; and it is incredible, that so much should be paid yearly out of so little, and now so poor a kingdom. Therefore I conclude, that this was only once paid, Phull happily promising hereupon, if there were any rebellion to be assistant unto him, which might be the cause that he cotinued 10 years, and then died a natural death, leaving his kingdom to his son after him.
In the 50 year of Azariah began Pekahiah the son of Menahem to reign over Israel, &c.] Whereas Menahem is said to have begun, anno 39. and to have reigned 10 year, it is to be understood, 10 complete, the time which he reigned above, before and after, being a few odd days, not being here reckoned. Of Pekahiah nothing is said, but that he went on in the sin of Jeroboam, and reigned but two years, being slain by Pekah the son of Remaliah, and Argob and Arieh, and with him 50 men of the children of Gilead, &c. This Pekah is said to have been his Captain, Hebr, 〈 in non-Latin alphabet 〉 being called from the word signifying three, either because he was the third man of the kingdom according to some, or had command over the third part of the army, called the rearward according to others; who also say that the valiantest men were here placed to uphold the battle, when the others quailed. Argob and Arieh are thought by Lyra to be no men, but places near unto the Palace, where this murder was done, wherefore in the vulgar Latin it is rendered [near unto Argob and Ariph] but for Ariph, saith he, Hebr. it is Arie, signifying a Lion, by which the place was named by reason of a golden Lion standing therein for ornament, and this out of R. Solomon. And this is most probable, because the particle 〈 in non-Latin alphabet 〉 set before Argob and before Arit, as it showeth the Accusative case, so it sometime signifieth in or super, adversus or ad; that is, above, over against, or at. Although some think two special men to be hereby meant, who together with the 50 Gileadites conspired with him. But the more probable opinion is, that these were slain together with the king in taking his part, as being in special favor with him, and then at a feast. For so Josephus telling this history saith, he was slain at a feast.
The 52 year of Azariah began Pekah the son of Remaliah to reign over Israel, 20 years.] He was suffered 20 years in the kingdom, which he came to by blood, although a wicked idolater also; but then his blood was required therefore, a conspiracy being likewise made against him by Hoshea, and he being by him slain, v. 30. Neither did he escape God's punishing hand in the mean season, for Tiglath Pilesar king of Assyria came and took from him Hijon, and Abel Beth-Maacah, &c. and carried the inhabitants thereof into Assyria. Besides the places here said to be taken, he took the countries of the two tribes and an half also, viz. of Reuben, Gad, and half Manasseh on the other side of Jordan, which were most fruitful, and on this side Galilee, the whole land of Naphtali, so that he bereft him of three tribes and an half, and so left him but a poor king. The cities here named were the uttermost bounds of the kingdom of Israel, as we may see touching Hijon, 2 Chron. 16. 4. and touching Abel, Beth-maachah, 2 Sam. 20. 14. Touching the other places here named, Ianaah was a border of the tribe of Ephraim.
Chadesh was a city of Galilee in the tribe of Naphtali, and so was Hazor, although there were other cities of the same name of the tribe of Judah, Gilead was that, where the two tribes and an half dwelt. Galilee was both superior called Galilee of the Gentiles, and inferior; both which are greatly praised by Josephus not ony for fertility, but for the great number of inhabitants there maintained. Whereas they are said here only to have been carried into Assyria. 1 Chron. 5. 26. the places in Assyria to which, are more particularly named, Chalah, Chabor, and Haram and Nehargozan, where they abide to this day; but of these cities see more upon 2 Kings 17. 6. where the carrying away of the whole kingdom is spoken of. Thus although the Lord suffered long the wickedness of the Israelitish kings [Note.] and their people, viz. 220 years yet when after divers, coorrections and admonitions, in this long time they being nothing amended shown themselves to be incorrigible, he sent a judgment by the Assyrians, that swept away a great part of them at the first, and then all to live forever after inperpetuall captivity and misery, and this will be the end of any nation, that in like manner abuseth his long continued patience, to the hardening of themselves the more in sin.
Then a conspiracy being made against Pekah, Hoshea smote him so that he slew him, and reigned in his steed Anno 20 of Jotham.] Here because Jotham reigned only 16 years, v. 33. and began but Anno 2 of Pekah, who reigned 20 years; Expositors are troubled about reconciling this. Junius saith, that it is said, in the 20 year of Jotham, as meant only of the 20 year from the time that he began to reign, 4 years also of Ahaz his son being now expired, wherefore he rendereth it 20 years from the kingdom of Jotham