Commentary on the Old Testament Volume 2-4

CHAP. XXI.

MAnasseh was 12 years old when he began to reign, and reigned 55. years, his mothers name was Hephsibah.] Numa saith S. Augustine, reigned at the same time over Rome, who increased so the number of the gods by making more, that he left no room for himself to be placed amongst them, and Baladan the king of Babylon was also idolatrous, the Samian Sybilla was also of these times. The world then, as we may gather, was full of superstition, and the Princes of Judah being always prone to the same, most probably wrought upon the youth of their king to favor this way, and the rather, for the league made by his father with the king of Babylon, whereby he became most wicked, as is hereafter shown. Touching his mother, some Rabbins say, that she was the daughter of the prophet Isaiah, as Wolfius hath it; but because he was so bad, she that bare such a son is not set forth by the name of her father; to leave which to the inventers, Hephsibah signifieth, which pleaseth me or is acceptable to me; whereby is intimated, that of what parentage soever she came, she was a good wife, and according to Hezekiah his heart, seeing names are not thus singularly commemorated in holy Scriptures, but because they, that bear them, are really such. Wherefore most probably, as Manasseh came of a good father, so likewise of a good mother, yet he degenerated, to show, that virtue is not hereditary. Notwithstanding he lived long, and reigned longer then any of the kings of Judah before him, amongst whom none but Azariah [Note.] attained to 52. but he to 55. but he spent a great part of his time in much misery for his abominable wickedness, wherein he equalled the most idolatrous heathens. And in that which is said touching this, first it is to be noted, that he was most contrary to his godly father, 2. The main parts of his wickedness are to be considered. For the first, whereas his father in the very beginning of his reign endeavored by all means to set up the true worship of God, he contrariwise put that down; his father set the Priests and Levites in their order about the temple, he drave them from the temple, setting idols priests in their room; his father brought even some heathens by his piety to the true faith; he by his impiety corrupted many of the faithful; his father honored much the Prophet Isaiah, he, as history saith, sawed him asunder, having first dishonored his venerable age by scourges, although he were his near kinsman; his father consulted with God by his Prophets, but he with the devil by witchcraft; his father had the sun and stars obedient unto him, he worshipped most basely the sun, moon, and stars; his father by praying, and piety prevailed to keep away judgments from his people, he by his impiety brought judgments upon himself and them; wherefore his father obtained a glorious victory over his enemies to the increase of his honor, no labor or pains in fighting being taken therefore, but he to his great infamy was overcome by his enemy and bound like a slave in chains was carried into Babylon. Somewhat to this effect also hath Josephus. For the second, his wicedness consisted of three parts; Idolatry, Homicide, and Magic.

First, he turned and built the high places, which Hezekiah his father had pulled down, and set up altars in the house of the Lord, as Ahaz his grandfather had done.] For by means of evil counselors about him, who swayed him in his childhood, he was persuaded, that his grandfather was wiser then his father, and therefore preferred rather to follow the house of Ahab, of whom he was descended by the mothers side: for Ahaz was the son of Jotham, the son of Uzziah, the son of Amasiah, the son of Joash, the son of Ahaziah, whose mother was Athaliah the daughter of Amri, Ahab's father, who was the setter up of more idolatry in Israel, then any of his predecessors. Wherefore it being now a long time, since this superstition came up and was practiced even in Judah, the young king might easily be made believe, that it was the old religion, and that of Hezekiah new, and so to stand for it, this being put down: for so was Joas by the flattery of his courtiers carried away after the death of Jehoiadah. But hereby the great men of Judah shown, how hollow hearted they were, when as under Hezekiah they had shown all for wardness against idolatry and for God's pure worship; but now immediately after his death having an opportunity, they soon discovered, that their hearts were all this while towards idols.

And he set up altars in the two courts to all the host of heaven] That is according to Vatablus, in the inner court of the Levites, and the outer of the Israelites; thus defiling all holy places, both temple and courts, in the temple the altar set up most probably was such another as Ahaz had set up there before to the idol of Damascus, these in the courts were to the Planets, Saturn, Jupiter, Mars, Sol. &c. having several images with inscriptions to make them known: and as Wolfius hath it, not to the Planets only, but also to the fixed stars, and the spirits in the air.

And he made his son to pass thorough the fire.] Which he could not do at the first, because being but twelve years old he had none, but having begun betimes in his idolatrous course, as he grew into more years, he grew still worse and worse. Of this horible and most unnatural practice of idolaters to their dear children, see before upon chap. 16. 3. Yea he did not only make groves, and set up the idol Baal, as is said here, v. 3. but he brought in time that idol into the temple, waxing more audacious against God, who had given a straight charge about putting his name there so, promising, that Israel should never be moved out of his place. But he nothing regarding this, together with his princes committed this abomination to remove the Lord, as it were, and to set up Baal there. In the text it is called the image of the grove, whereupon Vatablus saith, that it was an image of a grove, which he had planted, artificially carved; but Dionysius better, the image which he had placed in a grove, which he would have worshipped above all others, that is, the image of Baal. And it is said, that the people being deceired by him did worse then the Gentiles expelled out of that land before them. He forced them not at the first then, but sought to allure them to his idolatry by setting up glorious images, and planting pleasant groves, in which they might walk and delight themselves, and when by this means he saw them come to a liking of this, he ascended this height of impiety to pollute the temple it self. Neither is this all that is said, to aggravate his wickedness, but both he and they being admonished by prophets, they contemned it, and all the terrible threatenings, which they added against him and them. And hitherto the first part of his wickedness, the second was his Magic inserted, verse. 6. He became a sonthsayer, and set up such as had familiar spirits, and multiplied wizards to provoke the Lord.] Because his law was thus manifestly transgressed, as also by causing his children to pass thorough the fire, which two are censured together, Levite. 20. 1, 2, 6, &c. But of these devilish practices see before upon Levite. 19. 31. There were two ways of the wizards divining, the one called auspicium, the other augurium: 1. By beholding their flying. 2. By hearing their singing, unto which they added a third, viz. aruspicium, by looking into the entrails. So Wolfius who entreateth at large of all sorts of heathen superstitions.

The third part of his wickedness was his homicide, he shed so much innocent blood, that he filled Jerusalem therewith up to the brim. So that although at the first he drew men on by fair deceitful means, yet afterwards it seemeth that he persecuted, and tyrannically murdered such prophets and other godly persons, as opposed and would not consent to his idolatries, and other abhominatious: because after the relation of God's threatening against him by his prophet, made v. 10, 11, 12, 13, 14, 15. this followeth immediately of his rage and bloodshed. Who they were that suffered under this tyrant, by name is not recorded, only forsomuch as he is said to have filled Jerusalem with innocent blood, alluding unto a flood filling all places where it cometh; we may gather, that many of the common people also were murdered, insomuch, as that through the great numbers who were slain, there was as it were a sea of blood in the city; and it is generally held, according to Epiphanius, that the Prophet Isaiah was one of them that suffered by being sawn a under, and then buried under the oak Ragel. But the Rabbins more circumstantially say, that because he called the princes, Princes of Sodom, ch. 1. and said that he saw God, ch. 2. which it is said no man shall do and live, Manasseh sought to slay him, but a great cedar opening itself, he went in and was closed there, then the tyrant commanded the tree, with him in the midst of it, to be sawn asunder, to the sawing of him it is pointed Heb. 11. 37. Lyra saith, that this history is set forth in a book called Iehamoth, thus; Because Isaiah was uncle to Manasseh by the mothers side, he durst not deal with him as with other martyrs, but sought occasion against him from his writings, Esa. 6. as hath been said before, hereupon he was condemned to die; then he prayed unto the Lord, and he caused a cedar to open unto him to hide him therein, but he not terrified with the miracle, caused him to be sawn asunder with an iron saw; according to some, with a wooden saw, to increase his pain, and when he being thus cormented desired drink, they would give him none, but God sent some down miraculously into his mouth. But it is more probable, that Isaiah was slain for his bold enveighing against the sins of the king and his people, Esa. 57. 3. where he calleth them witches children, and children of the adulterer and the whore, and Esa. 1. 10, &c. And hitherto of the great wickedness of Manasseh, unto which in the Kings nothing is added more, but briefly having referred us to the history of the Kings of Judah, his death immediately followeth.

Wherefore 2 Chron. 33. 11. it is said, The Lord brought against them the princes of the Army of the king of Assyria, who took him in the thorns, and bound him with two iron chains, and carried him into Babylon, where being in great affliction, he prayed unto the Lord, &c.] Josephus, for the Princes of the king of Assyria, hath, the king of Babylon. But herein, saith Lyra, there is no difference; because the King of Babylon, that now was, had been a subject of the king of Assyria, together with the princes there, but now they were revolted, & Babylon was an absolute kingdom of itself, as hath been shown before. When he together with his princes, then are called princes of the king of Assyria, it is only spoken as they were in times past, for that the princes of Babylon are meant, appeareth, because he is said to have been carried into Babylon, and these princes are not here simply said in Hebrew, to be the princes of the Assyrian king, but the princes of the army which was his, viz. when he came against Jerusalem, for although they who were of the kingdom of Assyria were ••• troyed, yet these most probably escaped away alive, and now did no longer live under that kings obedience. The place where he was taken, was in a queachy place full of thorns and briars, to which Junius saith, he fled to hide himself; for so did many of Israel in the days of Saul, for fear of the Philistines. For the great misery endured by Manasseh in Babylon, Jerome saith, that he was put into a brazen vessel full of holes, and therein tormented by fire put about it, wherefore he prayed earnestly to all the gods, whom he had formerly served, but having no help, he remembered what he had heard his father say of the God of Israel, that he only was able to help in distress, and would save all those that called upon him, and therefore he sought most earnestly by prayer unto him, and was delivered. But this is generally slighted as a Rabinicall invention, because it hath no ground in holy Scripture, and it is improbable, that being brought into this misery, whilst he was so zealous for his idols, who (it appeared now) could do him no good being in his own land, that he would seek unto them in a strange land, to which they had suffered him their servitour to be carried away. Moreover, for the affliction endured by him in particular, Chrysostom saith, that he was fed but with so much barley bread in a day, and so much water mingled with vinegar, as might keep him alive, being all the while bound with chains in the prison house. Which showeth, that the particular relations of his miseries are but conjectural, none being able to tell, what they were besides imprisonment and bands, and this was misery enough for a king to endure. If it be demanded, what quarrel had the king of Babylon or his princes against him, that they should come thus against him, and use him so indignly? It is answered, that most probably he being waxed great, as the kings of Assyria had formerly been, was moved out of the ambition of his mind, when Hezekiah was dead, with whom he had contracted friendship, to think of subduing the land of Judah, and getting that wonderful great treasure, which he heard by his ambassadors was at Jerusalem, and so sent out some to take the king, which he thought they might easily do being young and improvident, and then he might propound his own conditions, before he were again restored, to pay him such a sum of money down, and to be his tributary under a tribute of so much per annum; thus he. But God, who moderateth in all things, had another end in the coming of these men against him, viz. to punish him with grievous affliction, according to the grievousness of his sins. But it is strange, and different from all other histories, which is here related, in that it is neither said with what forces this expedition was made, nor how he was taken, nor whether being alone, or having any of his princes in his company, he were carried away. Wherefore the sacred historian was only intent to the showing of his punishment, as being the main thing to be looked at for use, together with his repentance and deliverance, not regarding to speak of other things concomitating the same. It is probable therefore, that all which was here done was extraordinary, and not like to any other invasion or deliverance, anywhere recorded in holy Scripture. The King Manasseh haply being so horrible a sinner and bloudshedder, was stricken with inward terror, as Cain had sometime been, which made him to flee out of the city, there being no apparent cause, and to seek to hide himself amongst thorns, and these princes at the same time being extraordinarily stirred up, came into the land of Judah to get some rich prey, being drawn by the fame of the great wealth which was there, and having accidentally lighted upon Manasseh, they thinking him prey enough for that time, made him fast with chains, and so carried him into Babylon, without any other in his company, except Shebnah, who might also then be taken and carried away likewise, as is prophesied Esa. 22. 17. according to Cyril. Gretserus and some others, because we never read of any king so carried away, will needs have some of the princes also to have been carried away with him, because also the Lord is said to have brought these princes against them, in the plural number, & not against him in the singular, and good reason, that they who did partake with him in his sin, should likewise partake with him in his punishment; especially, seeing they most probably were the instigators of him to these evils, he being too young to set to such works of himself. But because the taking and carrying away of none but of him is spoken of, it is rather to be held, that he was alone, or at the least without any considerable company, haply having but one or two with him, being for their paucity omitted without speaking of them. Whereas some conjecture, that the city of Jerusalem was now also taken, it is yet further from the truth, neither doth Josephus make mention of any such thing, but saith, that Manasseh was taken by deceit, haply riding out for his recreation with few attendants, but when he saw the Assyrian princes, and the danger, wherein he was, he fled into a bushy place, and lurking there for fear, was taken.

The Lord being prayed unto was entreated, and brought him back again to his own kingdom, &c.] As the hand of God was evidently in his carrying away so extraordinarily, so it was in his bringing back again; for how or by what means this was done it is not said: whereupon some conjecture, that it was miraculously. Jerome. in the Hebr. tradit. That it was by taking him up as Habbacuk Dan. adject. c. 14. 35. by the hair of his head, and carrying him from Jerusalem to Babylon and thence back again to his own place. Chrysost. op. imperf. That a fire being sent by the Lord dissolved his chains and so he was delivered. But because God hath many ways to deliver such as call upon him in distress, which are unknown to us, the safest is to pass this over undetermined, only we may be sure, that he was extraordinarily delivered: and not as Benhadad sometime had been out of the hands of Ahab by humbling himself to him and entering into covenants, for then it could not so properly have been said, That the Lord brought him back. Most probably as he was carried away without battle first fought, the kingdom not being indammaged much hereby, so without ransom or covenant for tribute he was returned against the will of the king of Babylon and his princes, most probably his chains being losened, and the prison door being opened in the night, as to Peter afterwards, Act. 12. and so he departing unseen. In what year of his reign this was done is uncertain, but the Hebrew Chronicle saith, that anno 22. some others anno 7. but that is more unprobable, seeing he was not by this account come to man's estate, when he was carried away, and all the evils that he did, and gods patience and sending to admonish and threaten him imply a far longer time. Then he knew that the Lord was God] That is, experimentally by this judgment brought extraordinarily upon him, and by his extraordinary deliverance. He was not certainly ignorant of it before, but whilst he lived in idolatry he was not reputed one that knew God, but now he reforming both knew and acknowledged him indeed. In Manasseh see the unspeakable mercy of God towards man most [Note.] sinful repenting, in that he having been so foul a sinner, as that none was ever like him to the destruction of many in body by bloody persecution, and of many more doubtless in soul by deceiving them, yet he was received to mercy, when he was greatly humbled, and fervently sought to the Lord by prayer, for the comfort of all distressed sinners, but not of audacious ones, who are bold presuming upon mercy to run into and continue in any wickedness. What words he used in praying is not recorded in the Hebrew text but only in the Apocriphals in another language, but v. 19. it is said, that his prayer is in the words of Cozi, that is, some book not now extant, but not canonical Scripture: Of which it is to be held that nothing hath perished, or shall perish, whilst the world lasteth, because by God's singular providence preserved; whose it is the Hebrew Chronicle makes mention of Ozai as a Prophet, saying, Under the reign of Amon Shellum prophesied, who was high Priest and Ozai. By Ozai then is not meant Isaiah, as some conjecture for he was dead long before Manasseh.

Afterwards Manasseh built the outward wall of the city of David, &c.] The Sacred Historian immediately after the return of Manasseh from his captivity showeth his providence to defend himself and his people against his enemies, out of whose hands he had escaped, and then his approving himself to be truly converted in the care that he took about religion. Josephus contrariwise saith, That he first reformed religion, and then went about those works of defense, neither doth the Sacred History plainly cross this, but only relateth the one before the other, and it may be, as in some other things, not regarding order, 〈 in non-Latin alphabet 〉 , the last first. For it is most probable, that Manasseh being brought home again a convert, did without all delay prepare to offer unto God eucharistical sacrifices, and that he might rightly do this, first took away the altars set up to idols and then erected the altar of the Lord in the proper place, and as he had before drawn the people to idolatry, so now he sought by his godly exhortations to draw them to the Lord, because that therein stood their greatest safety, and this might soon be done; and then in due time the building of another wall for defense might the better be intended. The city of David was Zion, the wall now built was first westward toward Gihon, a book of water in a valley there, then towards the fish-gate, which was east, all these parts being compassed with a strong wall round about, which lay lowest. And it is most likely, that whilst the Priests and Levites were busied with some workmen to help about the temple, others were employed about preparing materials for the wall.

As in the days of other godly kings, who also maintained the true religion, so now yet the people persisted to sacrifice in the high places, but to the Lord only. And of Manasseh no more is said, but references are made to other books and writings, and Amon his son succeeded him. But 2 King. 21. 18. he is said to have been buried in the garden of his house, which was the garden of Uzzah, appointing it thus by his last will and testament, as Junius conjectureth, as counting himself unworthy for his sins to be laid in the sepulcher of the kings of Judah. Tostatus saith, that the people would not suffer him to be buried amongst the other kings for his great wickedness past, and indeed although he humbled himself and prayed, and was to his kingdom restored, yet his wickedness was still remembered and punished afterwards, 2 King. 23. 26. & 24. 3. It was forgiven to him, and no further punished in his person, but in his posterity, that renewed it, to deter all men from such profligate wickedness.

Who this Uzzah was from whom this garden is named, is not shown by any that I have seen but for so much as inheritances passed not from one to another family, he was some man of the family of David, whose garden came to the king, for want of another heir, unless by Uzzah be meant Uzziah the king, who because he died a leper was buried in a field belonging to the kings, 2 Chron. 26. 23. being haply made a garden and for his being buried there called by his name.

Amon was twenty two years old when he began to reign, &c. his mothers name was Meshullemeth, the daughter of Charutzi of Iotbah.] Of which Iotbah see Deut. 10. 7. It was, saith Jerome, an ancient town of the tribe of Judah, but whether she or her father were good or evil, it is not said, only we may gather, that she was no stranger, but a Jew, and so he was no mongrel breed; and by his age it appeareth, that he was borne long after his fathers conversion and so educated in the worship of the true God all his days hitherto. Wherefore it is the more strange, which is there related of him: He did evil in the sight of the Lord, and walked in all the ways in which his father had walked, worshipping those gods, &c. 2 Chron. 32. 23. He humbled not himself as his father did, but increased the guilt. So Junius translates it, the Vulgar Lat. He sinned much more: Hebrew it is 〈 in non-Latin alphabet 〉 Hirbe Ashma, which may be indifferently rendered either way. He was therefore another Joash, of whom see before, chap. 12. who notwithstanding his good education under Jehoiadah turned wicked idolater, and therefore this king came also to the like end, was slain by his servants, because haply by them and their flattery he had been drawn to idolatry, as Joash also had been by his, who came and fell down before him and thus inclined his unsettled mind to their impious desires. And it was a judgment of God singularly to be marked, justly [Note.] coming upon him, that the same should be the instruments of his destruction, who were the instruments of his seduction. And although Manasseh his father repented and rejected his idols, yet he was not altogether blameless of this wickedness of his son, because he burnt not his idols, but only cast them out of the city where they remained to be a snare to Amon. Neither is he said to have done any thing for the reforming of other parts of his kingdom, but of Jerusalem only, so that from the country, where his corruption remained still it might easily be derived to the city: for a warning to all reformers, not to do as Manasseh, but as Jehu, break down the image and burn the house of Baal with fire, and so root [Note.] out idolatry from Israel forever. But how can it be said, that Amon sinned more, seeing he turned not wizard, nor shed innocent blood, that we read of, but only in idolatry followed his father? Chrysostom saith, that he sinned more, because he said, that he would thus do now and by the example of his father repent, when he was old, and this is to sin presumptuously. The Hebrew Chronicle, he sinned more, because he burnt the books of the law, which is the more probable, because a book of the law being found amongst the rubbish in the days of Josiah was brought unto him, as most rare. This also made his sin the greater because he was taught by his fathers example, but contemned or perverted it: lastly, whereas Manasseh repented, he did not, but died in his sins, as 2 Chron. 33. 23.

And the servants of Amon conspired against him, and slew him in his house, &c.] Thus through the just judgment of God, he was soon cut off, although the traitoors who did this execution are by no means to be justified, but condemned as most wicked blood shedders, for that they not only maliciously in way of revenge kill an ordinary man, but the King; whose person is so sacred, that although he be rejected of God for his wickedness, yet everyone of his subjects ought to be so far from killing him, as that he should fear to cut off the lap of his garment, as David did by Saul. And therefore the people did well to slay those, that thus treacherously had slain their king, as David had before done by him, that said, he had killed Saul.

Amon being dead, the people made Josiah his son king; and buried him in the garden of Uzzah, where it is said Manasseh was buried before. They neither put him into so honorable a sepulcher, as other kings that were godly, nor any lamentation for him, as they did afterwards for Josiah when he was slain by Pharaoh Necho, Thus a difference shall be put after death bet wixt the wicked and the godly, not so much in respect of the more or less honourably bestowing of their carcasses, [Note.] but of their souls; as of Dives and Lazarus.

CHAP. XXII.

IOsiah was eight years old when he began to reign, and reigned 31 years, &c.] And And he is also set forth by his mothers name and parentage, which was Jedediah, signifying the beloved of God, and it seemeth that she had not this name by chance, but the divine providence appointing it, because she bare so excellent a son, Josiah, signifying the salvation of God, as he was named before in the time of Jeroboam, and prophesied 344. years before he was born, and indeed by him was Israel saved all his time, both spiritually by being delivered from the bondage of idolatry, and corporally saved from the invasion of foreign enemies.

He did that which was right in the sight of the Lord, &c.] As his father was most wicked, he was most godly, for which cause he is compared with the first king, who was notable for godliness, even David, from whose ways he is said not to have declined; that is, his ways of sincere seeking to promote the worship and service of the true God only. Whereas v. 3. he passeth immediately from this to repairing of the temple anno 18. of his reign, omitting to say what good he did before.

This defect is supplied 2 Chr. 34. 3. In the 8 year of his reign he being yet a child, he began to seek the Lord, and in the 12, he cleansed Judah and Jerusalem, from the high places groves, and images, &c. It seemeth, that he was godly brought up, in that he began so soon to declare himself, what course he would take, viz. follow on in the steps of David; which is meant, when he saith, that he then began to seek the Lord. Before this he was too young to make any such expression, and in that he did it now being but sixteen years old, it appears that the grace of God wrought [Note.] betimes in his heart, and other youth should hereby be stirred up to do the like. Such another was our Henry the • ^th , who being dissolute before, suddenly turned saint, being very young; and Edward the sixth was another very Josiah. In the 12 year, when he was but 20, he sought to reform others under his dominion, by demolishing all idols and their appurtenances in all places, yea in thus doing he proceeded so far, that he beat the images and altars of Baal to dust, and burnt Baals priests bones upon them; and passing out of the bounds of the kingdom of Judah, he purged the cities also of Manasleh, Ephraim, Simeon, and Naphtali, yea all the parts of the land of Israel. And how he proceeded in doing this, is more particularly shown, and more largely, 2 King. 23. 4. although this relation be there misplaced. For it followeth after • he repairing of the temple and the covenant making, in the eighteenth, &c. of Josiah, whereas this was done from the 12 to the eighteenth, wherefore it seemeth that the writer of the Kings regarded not order so much, but only to set truly down the particulars done. And the writer of the Chronicles putting things in order, regarded not so much to relate every particular, as being a thing done before, and therefore is so brief, as that without any mention making of purging the temple, wherewith indeed this godly king is said to have begun, 2 King. 23. 4. he passeth on to the work of his eighteenth year, wherein order was taken for repairing the temple. That we may then more fully understand how Josiah proceeded, in purging Judah and Jerusalem, we must look back from the Chronicles to the 2 Kings 23. 4. He commanded first Hilkiah the priest and other priests, to carry out of the house of the Lord, all the instruments of Baal, &c. and burnt them, and carried the ashes thereof to Bethel, which was, as Junius noteth, under the dominion of the kings of Judah, as being taken from Jeroboam, by Abijam the son of Rehoboam, 2 Chron 13. 19. and because it was by Jeroboam made a place of abhominable idolatry, this godly king to disgrace it the more, caused this base dust to be carried thither, as to a most profane place, and soon after upon the altar there, burnt men's bones, and then brake it down and burnt it to ashes, v. 15. What these vessels were, it is not said, but it may be conceived, that as for the service of the Lord there were precious vessels of gold and silver, as censers, basons, dishes, bowles, spoons, &c. so there were many such for superstitious uses about Baal, and the host of heaven. Yet as precious as they were, Josiah thought them not fit to be put to any other use, then to be burnt to powder, as the cursed goods of Jericho, that there might remain no remembrance of them, for the entangling of others afterwards. And the like care is hereby commended [Note.] to all godly princes, and not to do as Manasseh, when he turned to remove appurtenances of idolatry only, and to cast them out, seeing so they may soon be brought in again, as those that he cast out were by Amon, but utterly to abolish them. Moreover in speaking of the vessels made to Baal, it is added, and to the grove, which was, saith Wolfius, a place of pleasure near to the Lord's house, in one of the courts, where men and women met together and satisfied their fleshly lusts under the shade of the trees planted there. But more probably, by grove here is meant the image of the grove before spoken of 2 King. 21. 7. because vessels were not made to groves, but to idols, for the service of which, groves used to be planted where they were worshipped. 2 Chron. 34. 4. The dust of this burning, which is said to have been carried to Bethel, is carried and strewed upon dead men's graves, that is, the graves of idolaters, to show the baseness both of idols and idolaters, and what they shall come unto, viz. to be as the dust, which is trodden underfoot, that none might be infatuated thus anymore, to worship any such base and refuse stuff.

And he caused to cease the wizards, &c. or priests of the idols.] Hebr. 〈 in non-Latin alphabet 〉 sometime rendered one of these ways by Jerome, and sometime another; some, saith Wolfius, think that the word cometh from burning, because they carried fire to burn incense to their idols. Pagninus deriveth the word from 〈 in non-Latin alphabet 〉 , to be blacked, because idols priests did put on black garments. Whatsoever they were, it is certain, that they were the servitors of idols, being set up and having maintenance from the wicked kings of Judah, to do this impious service, like unto which are Jesuits and Monks, to whom maintenance hath been given from princes and great persons, who were superstitious, to perform blind devotions, whereby they [Note.] thought good would redound to their souls, and to their whole families. But as Josiah caused them to cease doing so anymore, dissolving those nests of unclean birds, and converting their means doubtless to better uses; so should all Christian kings do, that would come into favor with God.

He made the grove also to be taken out of the house of the Lord, and burnt it in the valley of Chedron, &c.] This grove is called the idol of the grove, ch. 21. 7. which Manasseh made, touching which see there; it is not to be understood as properly spoken of a grove planted with trees, but of an image called the grove, or grove image, because brought out of a grove thither; which is also intimated, in that it was carried as other images and vessels, and burnt in Chedron, and the dust thereof was strewed upon men's graves, whereas not dust, but ashes come of the burning of trees. And indeed it cannot be conceived, how a grove should be in the house of the Lord, or in so short a time, for Amon stood but two years, neither did he any other thing, but renew the idolatry of his father Manasseh, who planted no grove there, but set up the image of the grove, which also after his repentance, he is said to have cast out, 2 Chron. 33. 15.

Vers. 7. He destroyed also the houses of masculine harlots or Sodomites, Junius The stews in the house of the Lord. The Vulgar Lat. The little houses of the effeminate. That is, saith Lyra, of the priests of that idol, who are so called, because they were gelt. But of this see before in the time of Asa, 1 King. 15. 12. and of Ieboshaphat, chap. 22. 47. Where women weaved little houses to the grove. That is, saith Lyra, curtains, where with being enclosed as in little houses they prostituted themselves to such as came unto them to the honor of the idol, as the priests commanded them, holding therefore that they did well, for so much as they did not so out of lust, but in obedience. Oh a nation blindly lead, that could be made believe they did well, when they consented to such foul and abominable sinning, and therefore such as needed purgation at this time. Neither is it improbable, seeing [Note.] Popish priests at this day have the faith of silly women as much subjected to them, as those idolatrous priests had.

Vers. 8. And bringing the priests out of the cities of Judah, he defiled the high places, where they burnt incense from Gebah to Beersheba.] That is, from one end of the kingdom of Judah to another, for Gebah was the farthest city Northward in the tribe of Benjamin, as Junius noteth from 1 King. 15. 16. and Beersheba in the tribe of Judah Southward, Judge. 20. 1. [And the high places of the gates] That is, not sparing the idols of any, but destroying even those, that were let up by great men, and rulers, whose judgment seats were in the gates of the cities and there they had set up altars, amongst whom Iehoshuah governor of the city Jerusalem is named as the chief. Wolfius thinketh, that the priests, who are said to have offered incense in the high places, did it to idols, but Lyra better, to the Lord, yet because the temple was the only place, they were caused to leave those places, they being now destroyed, which divers godly kings had before spared, and permitted sacrificing in them; which they would not doubtless have done, unless the sacrificing there had been to the Lord, as Manasseh after his conversion, and Asa, who is said in the Chronicles to have destroyed the high places, but 2 King. 15. the people are said still to have sacrificed in them, he destroyed those, that were made to idols, but permitted those wherein it was sacrificed to the Lord. Moreover, that which here followeth, viz. that they had portions of food allowed them to live upon after this, showeth that they offered not to idols, for if they had done so, they had been idols priests; and so most probably should have been slain, as other idolatrous priests were, v. 20. He slew all the priests of the high places. But these were only from henceforth put from their ministry for that their offense, but had maintenance out of the priests means allowed unto them, as long as they lived, but no more, I suppose, then necessary for their sustenance, because otherwise they should have suffered only in their honor, but being for this cased of the burden of his service, it would have been counted as no punishment for their error past. After this example such as are taken from the [Note.] executing of the office of the Popish priesthood, ought to be judged unfit to be employed in the reformed, if without them enough others may be had: if not, such as turn, may be employed, but the rest not, seeing there is no agreement betwixt God and idols.

Vers. 10. He also defiled Tophet in the valley of the son of Hinnom.] That is, a pleasant place nigh unto dedicated to the idol Moloch, where they used to make their very children to pass through the fire, being called Tophet, signifying tympanum a taber, because the priests of that idol played upon tabers at the time of sacrificing, that the noise of the children crying which were offered, might not be heard, • s is more at large shown upon Levite. 18. 21. and in the history of Ahaz. And he is said to have defiled this place, that is, saith Pelican, by filling it with dead men's bones, that it might be unfit for sacrificing there anymore, see verse. 14.

Vers. 11. He also took away the horses, which the kings of IUdah had given to the Sun, &c.] That is, some idolatrous kings of them. But whether these were images of horses only and of a chariot, wherein the heathen thought the Sume to be drawn about; or very horses drawing a chariot in honor of the Sun, is doubted. Christian expositors for the most part hold the first, R. Solomon the second, saying, That every morning some were carried out in that chariot at the Sun rising to wards it to salute the Sun in the kings name. Wolfius conjectureth, that the image of the Sun was placed in a glorious chariot, and that horses being kept for the purpose were at certain times made to draw it about in honor of the Sun, which he groundeth upon Macrobius, who saith, That there was amongst the Heliopolitans a golden image of Apollo, or the Sun without a beard carried about in a chariot after the manner of the images of the gods, which were carried in pomp at the time of the Circensian plays. And this seemeth to me most probable, because it is said, The kings gave them to the Sun, not made them, as if they had been images, and he caused them to cease, as speaking of things living, as before of idols priests, v. 5. whom no man doubteth, but that he slew them, and why should we not then in like manner hold, that here the killing of these hones dedicated to such superstition is meant, and the rather because he is mediately said to have burnt the chariot with fire, and why not the horses also, if they had been only images of horses? The place, where this idolatry was done was at the entering of the Lord's house, that is, East ward, as thought most apt for the Suns rising there, and yet not very near that house, because it is said to have been in the suburbs, at the chamber of Nethanmelech.

This idolatry Junius noteth out of Strabo to have been derived from the Persians, and he saith, They were the suburbs of the city of David, that is, Zion, where the Idol stood.

Vers. 12. And the altars which were upon the roof of Ahaz his parlor, which the kings of Judah had made.] So excessive was this Ahaz in multiplying places of idolatry, that he set up some on the top of his own house, and most probably Amon the son of Manasseh did the like, and Manasseh also, for which it is said, [which the kings of Judah had made] but Josiah pulleth them down, and the altars set up first by Manasseh in the courts of the Lord's house, and restored again after that they had been by him upon his repentance cast out, by Amon his son.

The high places also, which were before Jerusalem set up by Solomon, &c.] Of Solomon's setting up of these high places see before, 1 King. 11. 7. and what idols those were to the honor of whom he set them up. And the destroying of these is specially named, because this fact argued a notable resolution against all that might be said in regard of Solomon's wisdom, who set them up, Art thou wiser then Solomon? Josiah cared not what might be said, seeing he did that, which true zeal •… nd piety required. And in his example we are taught not to be moved to impogne [Note.] the less any superstition in the Church, because men most eminent for wisdom and learning have long ago brought it in, used, and countenanced it a for if it be a corruption, true piety will not be hereby hindered from beating it down, seeing in the wisest there is some folly, and in the most holy some blemishes which we must take heed of, although we reverence them for the excellencies that were in them.

If it shall seem strange, that these abominations were put down no sooner in the days of some other godly king his predecessor, as of Asa, Jehoshaphat, or Hezekiah? It is to be held, that although they were godly and zealous, yet God had one all that while in his mind called Josiah, to bring into the world, who should in purging the Church somewhat exceed them all, that if after this they should fall to idolatry again, they might the more justly be given over into the hands of their enemies as desperate, as indeed they were. And herein haply was figured out, what should be done in these latter days of the Gospel, in which a great reformation of [Note.] region hath been made, but it shall come to more perfection yet, the Jews being also converted; and when after this a relapse shall be made again, destruction by the Lord's last coming to judgment shall soon follow. This doubt also touching former godly kings, why they suffered these abominations to stand in their days, hath been further resolved upon. 2 King. 18. 4. Of these high places it is said, as of Tephet, v. 10. he defiled them; and to express how, v. 14. he is said to have filled the places, where idols were worshipped, with dead men's bones.

And destroyed the altar at Bethel, which Jeroboam had made.] What power he had thus to do, seeing Bethel was in the kingdom of Israel, over which, according to the first division of the two kingdoms, the house of David had no dominion, see before upon v. 4. But forsomuch as v. 19. he is said to have destroyed idolatry also, in all the cities of Samaria, and 2 Chron. 34. 6, 7. in Simeon and Manasseh, Ephraim, and Nephthalim, and even all over Israel, which were subject to the Assyrians, it is apparent, that his zeal carried him in his holy war against idolatry, not only throughout his kingdom of Judah, and other parts actually under be deminion, but also through all other parts, where any Israelites yet dwelt, as belonging anciently to the house of David, and without doubt being now willing to subject themselves to that house again, or brought under by his power, which those poor people were not able to resist. Only it is probable, that he bauked the city of Samaria itself, as being inhabited by strangers. Junius thinketh, that Ephraim Manasseh, &c. in this place are meant only such as in those tribes were willing, because in the days of Hezekiah his grandfather, it is said, that many of them came to the passover to Jerusalem. But in such places doubtless, they would of themselves have beaten down idolatry, and Josiah should not have needed to come amongst them for that purpose. Wherefore I think rather, that he did this whether they of the place were willing or unwilling, not without some reluctance and danger, which might follow to him from the king of Babylon, or Assyria, when he should hear of his bold attempt amongst a people subject unto him, in a matter of so great consequence, viz. the alteration of religion, which commonly beareth more sway with conscionable men, then any other thing. This then shown a most great courage in Josiah, carrying through all difficulties; and the difficulty of doing this will appear the greater, if we consider how long idolatry had continued in the kingdom of Israel to take the deepest rooting; viz. even from the beginning of that kingdom, in which there was never any other king but an idolater. Touching the altar at Bethel in particular, it is noted, that his destroying that was prophesied of in Jereboam's time 1 King. 13. and also the burning of men's bones first upon it, which was now fulfilled by Josiah his taking them out of their sepulchers and burning them there, thus to defile and make unfit for any such worship forever this place, which had been formerly this way so grossly abused. Whose bones these were it is not said, 2 Chron. 34. 5. he is said, to have burnt priests bones upon their altars; whereby we may gather, that these were the bones of idolatrous priests, who had served there in their life time; and if any shall think hardly of this fact against the bones of the dead, which had no sense of that which was done unto them, it is justified by the prophesy, whereby he was appointed so to do, and the Lord would have it so done, to show the abomination wherein he had idols servitors, in that he provided that they should have no rest in their graves, as others commonly have, but be disgraced [Note.] to the uttermost; and the burning of their bones after death, was a demonstration of their burning in hell fire, to which, idolatry and other foul wickednesses do make all men liable. And this judgment was just, that they who had sacrificed beasts to the devil, should for their bestial stupidity shown herein, be themselves sacrificed as beasts; the devil being thus dishonored in his servitors, where they him most had honored. Whereas the Antichristian sect have some time done the like, against the oppugners of idols and Antichrist, as against Robert Grosted bishop of Lincoln, and Bucer, it was by a zeal, but not according to knowledge, as in those of whom Christ speaketh, the time shall come, that they which kill you shall think that they do God service. For the time that this was prophesied of, it was above 300 years before, as hath been already noted, and not till now accomplished, whereby we see, that the words of God shall take effect, and judgments threatened shall be executed, although they may seem to be long deserred, see this also in many examples [Note.] more.

And he said, what title is that which I see? the men of the place said, it is the sepulcher of the man of God, &c.] Because Josiah noted this sepulcher above all the rest, there are divers conjectures about it. Lyra saith, that it was highest, having a pillar standing at one end, in which was a large inscription, so as was not in any of the rest, and this might well move the king to look at it, and thus to inquire. Tostatus, that he was moved by the instinct of the spirit to note it, that his bones might rest in quiet. R. Solomon, that briars growing about the other sepulchers, here grew balm; for the Rabbins have inventions for all things. However, it was noted and declared, what sepulcher it was, and it was left untouched; and thus the old prophet, who had deceived this, rested in quiet also, seeing he was laid in the same sepulcher. But the greatest wonder is, that the men of that place so well knowing this, were not moved to abdicate idolatrous worship. But most probably they believed not, till they saw it fulfilled.

From thence the king going on to Samaria her cities, destroyed all the high places, and burnt the priests upon their altars. 2 Chron. 34. 7. He is said, to have destroyed all the idols throughout all the land of Israel; that is, where the Israelites inhabited, with whom he had to do. But in Samaria, where strangers inhabited that were of other nations, it is not likely that he meddled: because also it is said, 2 King. 17. 41. They feared the Lord, but served idols, both fathers, and children, and children's children to this day. Then he returned to Jerusalem.

All this being done from the twelfth of Josiah to his eighteenth year, that is, in six years, in which time also it seemeth, that a collection was made for the repairing of the temple, now the godly king taketh order for this work. 2 King. 22. 3. In the eighteenth year of his reign, he sent Shaphan to the house of the Lord, to bid Hilkiah the high Priest prepare the money, which the porters had gathered of the people, &c. Nothing had been done for the reparation of the temple, that we read of, since the time of Joash and Jehoiadah, the high Priest, which was before this 234 years, 18 of Joash, Amaziah 29, Uzziah 52, Jotham 16, Ahaz 15, Hezekiah 29, Manasseh 55, Amon 2, Josiah 18. Wherefore it is probable, that it was in great decay again, which being espied then in the twelfth year of his reign, the temple was purged, and order, as is here intimated, was presently taken to collect moneys for this work, as had been done before under Joash, 2 Kin. 12. 4. where the same is said, that is here, of putting the moneys collected into the hands of overseers of the work, and not requiring an account, and therefore shall not need to be here expounded again. Only it is to be understood, that 2 Chron. 34. 8. things are more exactly set down, for it is said not only that Shaphan the Scribe was sent, but also with him Maasiah the governor of the city, and Joash the recorder, to confirm the house of the Lord, so Junius; but the vulgar Latin, to repair; respecting rather the sense, then the proper signification of the word.

Who came to Hilkiah and delivered unto him the moneys gathered of the Manassites, Ephraimites, and all Israel and Judah by the Levites the porters, when they returned to Jerusalem.] Whereby it appeareth, that there was not a cheist set with an hole, as in Joash his time to put moneys in, but that whilst Josiah went about destroying idols and altars in all places, they went about gathering moneys for this work. And in speaking of the work to be done, he addeth, Which is not in Kings: and for the roof of the houses which the kings of Judah had destroyed] That is, as Junius conjectureth, of the Priests and Levites houses about the temple, which haply Manasseh, when he persecuted and slew the priests opposing him in his idolatry threw down, and Amon likewise, if he upon his repentance repaired them again. Moreover it is here more express, to whom the moneys for this work were delivered without calling them to an account, because they were most faithful, viz. the overseers of the work, Iasaph and Obadiah, Levites, Merarites, &c. And such, saith Pelican, ought much more to be made Bishops, that is, overseers of the spirit: building under the Gospel, and not any unfaithful, [Note.] or not thoroughly approved for their piety and good conscience.

And when they brought forth the money which had been brought into the house of the Lord, Hilkiah found the book of the Law, &c] It seemeth, that the Levites, who gathered these moneys, v. 9. brought them to the high priest and so they were laid up in the treasury of the temple, until the kings officers coming, they were before them brought forth again by the care of the high priest, as had been done in Joash his time, that they together might take order with the overseers of the work to have all things done herewith, that were needful about the temple. But whereas in Joash his time besides reparations, that were done, divers gold and silver vessels also are said to have been made of the overplus money, 2 Chron. 24. 14. here nothing is spoken of them although some, because the word confletur pecunia, is used in the Vulgar Lat. hold it to be obscurely intimated, because that word is used to set forth the making of vessels of silver, but Junius renders it better, absolent, and if the making of it out into vessels were meant, what should there have been for the reparations? It is most probable, that Hezekiah reigning so lately, from whose time no vessels were taken out of the temple, he left it sufficiently fornished, being a king of so great wealth, as he was, and so there was at this time no need of supplying these, although Josephus, who is in many things of little credit, saith the contrary.

Touching the book of the Law said here at this time to be found accidentally as Hilkiah took out the money out of the chest in the treasury, it may seem strange, that it should be spoken of as so rare, seeing such a book was appointed to be kept always in the Ark, and also by the king, that he might continually read therein: some of the Hebrews say, that Amon had burnt the books of the Law, which he could find, in so much as it was thought, that they had all perished; and if it were so, no marvel, although this being found was produced, as a thing so rare and presently carried to the king. How ever, it is certain, that so few books of the law remained in the land, by what means soever they were destroyed, that neither the high priest, nor the great Princes of Judah knew, where to find one at this time, till that Hilkiah lighted accidentally upon this which haply his predecessor had hidden here from wicked Amon, and then dying left it, no man knowing thereof. For it may be conceived, that there were in those days very few such books, before that anything was done against them, because we read not of any but that put in the Ark, and a copy before the priests, the Levites, and another written out of that for the kings use, Deut. 17. 15, 16. Of the Levites copy see also, Deut. 3. 19. and how it was ordained, that they should read out of this book to the people at the feast of tabernacles, and the Law should be written in plaster upon stone in a public place, where everyone might read it. In process of time notwithstanding it seemeth, that they were multiplied so, that in every Synagogue there was one under the hand of the Rector or Ruler of the Synagogue, because it is said, that Moses was read in their Synagogue every Sabbath day, and because this reading and expounding, (which commonly went together for which it is said, Moses is preached when he is read; and Ezra is said to have done thus) was by the priests; it is said, The priests lips shall preserve knowledge, and they shall inquire the law at his mouth. The ten Commandments were indeed at the first made common, for every father was bidden to write them upon the posts of his house, and to talk of them to his children continually, that they also might know them, but all the books of Moses here called the book of the Law were more rare, as may be gathered from that which hath been said, till that afterwards divers copies being written out, every Synagogue was furnished with one, and most probably some, that were godly disposed, were at the charge to have them in their private houses. If it had been so yet in Amons time, he could not so easily have deprived the Church of this treasure, and now that one was preserved in the treasury unknown to any man living, it was the wonderful providence of him [Note.] that was the Author of this blessed book, that although heaven and earth shall pass away, yet not one jot or title of the Law should perish till all be fulfilled. And whereas not only the books of the Law do so much abound amongst us, but of the Gospel also at this day, we see, how much we are bound to God, if the commonness of these divine books make us not to sleight and neglect them.

The book thus found by the high priest was by him delivered to Shaphan, who carried it to the king, and after relation made of the moneys taken and delivered for the building, he told him of this book, and read it before him; and when Josiah the king heard it he rent his garments, &c. The place in which he read, that troubled the good king so much, was as Jerome conjectureth, Deut. 8. 9. but there be many Chapters more in that book containing terrible threatenings against transgressors of the Law, in hearing any of which, and considering the wickedness of that land a tender heart could not but be smitten. For both his fathers had foully sinned and the people by gross idolatryes, which never go unaccompanied with many other abominations, for which he saw, that grievous judgments hanged over the land, and therefore he sent immediately to inquire of the Lord by Huldah, a Prophetess, by what means they might be prevented, and most probably that she might pray for the averting of them, as Hezekiah had formerly sent unto Isaiah, when the kingdom was in danger by Sanneherib, the king of Assyria. Of rending garments to show the sorrow of the heart hath been spoken before, but for the person, to whom he sent, it may seem strange, that it was not to Jeremiah rather, being a Prophet of more note and a man, then to a woman: for that he had begun to prophesy five years before this appeareth, Ier. 1. 2. even in anno 13. of Josiah, whereas this was done anno 18. so that they do ill, who bring a reason of this from his minority, saying, that he had not yet begun, or being but young was not so venerable. And as ill doth R. Solomon in saying, that the king feared to send for him, because he thought he would be more rigid; but a woman, who is by nature more tenderly affected, more mild. For both the king knew, that either of them would speak, as God directed without varying any jot therefrom, for even so Balaam himself had done; and being so cast down by hearing the book read, he doubted not certainly, but that from either of them both he should hear of comfort.

The cause then of his sending to Huldah rather then to Jeremiah was, for that she dwelt nearer, even in some part of Jerusalem. For she is said to have been the wife of Shallum the keeper of the wardrop and to have dwelt in Jerusalem in Mishneh, for so the Septuagint read it, retaining the Hebrew word, but the Vulgar Lat. and other expositors render it [in secunda] that is, either the second gate of the wall, as Jerome, or upon the second wall; for Hezekiah built another wall, as Lyra, or the second part of the city, as some others dividing it either into two or into four parts, as Wolfius saith. But Jeremiah his dwelling was at Anathoth in Benjamin about two miles from Jerusalem. And haply he was at this time further off, reproving and threatening sin in another part of the land of Israel, to which he was sent. And it was not without a special providence, that they went to her, that this [Note.] weaker sex might not be despised; but forsomuch, as sometime God hath vouchsafed to make women instruments of revealing his will touching things to come, as well as men, as Deborah before, and Miriam the sister of Moses, and Hannah after, &c. they might according to their good endowments, have their due honor, and that marriage might not be vilified so much as it is, amongst popish teachers, seeing it hath pleased God to inspire with his spirit, even married women, and men; for some of the prophets were married men, and the high Priest also, who oft times prophesied, as high Priest of that time, as Caiaphas did. Whereas Wolfius seeketh a proof of prophetesses under the New Testament, from 1 Cor. 11. where it is said, A woman praying or prophesying with her head uncovered; saying, that although other women must in the congregation be silent, yet hereby it is shown, that such as had the spirit of prophesy, were left at liberty to speak there; • e is in this contrary to the current of other expositors, who generally hold, that they are spoken of as prophesying, that are present at the prophesying of the word. And although women have prophesied even under the New Testament, yet it hath not been publicly in the congregation, but privately.

But to return again to Huldah, some Hebrews think, that Shellum her husband was uncle to Jeremiah his father; whereas also some expound the wardrope of the priests, others expound it of the king, and Jerome gathereth yet somewhat more from their going to her a woman, viz. that this was done to the reproach of men in those days, and to show, that there was not a good man, who was worthy to be consulted with. But how this can stand, seeing Jeremiah lived then, and Baruch, and Zephaniah, I cannot see.

Say to the man that sent you unto me, &c.] She doth not say [to the man] without adding any word to set forth his dignity, out of a mind neglecting to give honor to so great a person, but as God's deputy she only uttereth the words of God, with whom there is no respect of persons, or giving of titles, but the king is as another man. Yet when she cometh to speak comfort to him, she altereth her phrase, and saith; But to the king of Judah, &c. v. 18. To intimate, that although a king is [Note.] not made by his dignity to differ from another ordinary man before God, yet when he is godly, he shall be honored even before him, as he is, with the title of a King, or the Captain of my people, according to the name whereby God calleth Hezekiah to Isaiah, when he sent him unto him. Her saying unto him from the Lord, consisteth of two parts; First of a threatening to the place and to the inhabitants, of all the judgments contained in the book, which should not be turned away, together with the reason, because they forsook the Lord, and offered incense to other gods, this being the greatest provocation of all others, and therefore solely mentioned, although they were full of other wickednesses also, as all other idolaters are. And she speaketh of that which was written in the book for the credit thereof, that we might know all things to be most true and certain, which are herein written, and so tremble at hearing the judgments threatened in this book. And she threateneth these judgments without any hope of reversing them, because the Lord, who put these words into her mouth, saw into the wicked hearts of the people, although when the king made a reformation, they seemed to consent unto it. For that their hearts were still bent to idolatry, which was now destroyed, appeareth, because Josiah was no sooner dead, but the kingdom returned to the former vomit, doing as in the worst days of Manasseh, both by idolatry and shedding innocent blood, chap. 24. 3. and then they fell into the hands of the king of Babylon, according to this threatening, and others before going. Otherwise, if their hearts had been as Josiah's, they should not have been threatened with the abiding of God's judgments upon them, without any means of escape, seeing he is gracious to all that [Note.] truly repent, even when his threatenings are most peremptory and terrible, as to Nineveh, and Manasseh, although not amending when he was threatened, yet amending after wards, his compassion was extended towards him, to take him out of his miserable captivity, and restore him to his kingdom, as hath been before shown.

The second part of her saying, was touching comfort to godly Josiah, because his heart melted at the hearing of the threatenings of the law, he humbled himself, rent his garments, and wept, and prayed, as is implied, in that the Lord saith, I have heard; the bringing of these judgments should be respited during his life time, who he promiseth, shall be gathered to his fathers in peace. Touching which last clause, if it be doubted, the common answer is, that although Josiah thirteen years after fell by the sword of the king of Egypt, yet it may truly be said, that he died in peace; that is, the kingdom enjoying peace, and not being annoyed with war by any enemies, but remaining free from the miseries which wars bring, to the end of his days: because that king of Egypt moved not war against him, but professed the contrary, and whereas he perished by his sword, it was by his own seeking, neither did he anymore hostile act against the kingdom of Judah, when he was slain, until three months after, when the time was come that judgments should begin to work against that place, for the people's horrible wickednesses. Moreover, as Lyra hath it, he is counted to die in peace, that dieth, before he seeth the destruction of his people and true religion, which to wise men are so grievous, that they prefer dying, before living to see such things; as it is said, 1 Machab. 3. and it is worthy the remembering to this purpose, that Titus the Roman Emperor said to certain priests of the Jews, who escaped hardly from the burning of the Temple, and craved of him to grant them their lives, he commanded, that they should be slain, saying, that they were of degenerous minds, who desired to overlive their temple and god. He also saith, that he died in peace, because in full assurance to be saved everlastingly, forsomuch as he was a true saint of God. But the former doth best agree, because the peace spoken of was not internal, but external; the kingdom not being infested by any wars, as it should be afterwards, when so holy a king being gone, and not another good one left to stand in the gap, judgments should have full scope to enter in. And these words, that thy eyes may not see all the evils which I shall bring upon this place, do plainly show this to be the meaning. Whence note, what benefit cometh by the godly and zealous, it is [Note.] by such, that all the kingdom is preserved from ruin, seeing it was kept off from Jerusalem, for Josiah his sake whilst he lived, but so soon as he was dead, without any long delay, the flood-gates of God's judgments were set open upon it.

CHAP. XXIII.

IOsiah hearing the Lord's answer, immediately gathereth all the people of Judah and Jerusalem, before the house of the Lord, both great and small, and having read the words of the book in their hearing, they entered into a covenant to keep these laws with all their heart, and not to sin against them anymore. Yea, as is added 2 Chron. 34. 33. he rested not in this, but removed all abominations out of all Israel, and caused all in all parts to follow the Lord all his days. The godly king thought it necessary, when the land was in so great danger, to bind himself and the people by oath, from going after idols anymore, as being a course taken before by Asa, 2 Chron. 15. 12. and by Jehoiadah, ch. 23. 16. and by Hezekiah, ch. 29. 10. grounding doubtless upon that fact of Moses, after the giving of the law, who caused the people to make a covenant, to keep the things therein contained, confirming it by sprinkling blood upon them. For the tie of a covenant is so sacred, and so strongly binding, as that none but such as are desperately mad upon sinning, dare break it, because whoso breaketh it, dissolveth the bands of his souls marriage with God, and is actually divorced, and so excluded from all benefit of his protection from miseries here or hereafter.

Now Josiah is said to have made this covenant with all his heart, and the people did out wardly all bind themselves also, but dissemblingly, as appeareth by Jeremiah his complaint, that they turned not with all their heart, but falsely, or deceitfully; for which he saith, that rebellious Israel was justified before Judah, because Judah added to all her abominations hypocrisy, and therefore chap. 4. he biddeth them to break up the fallow ground of their hearts and not to sow amongst thomes; that is, having still an impious and perfidious heart. If it be demanded why Josiah did thus now, seeing for his own time he was by the promise of God secured, and afterwards the threatening was so peremptory, that there was no hope of preventing the judgments? Answ. When any promise is made, the faithful know, that tacitly it is implied, that they should with all diligence use all good means to obtain it, and when judgments are threatened, as against Nineveh, they may be by true repentance averted. Wherefore Josiah forbeareth not to do his best to make sure the promise, and if it might be, to avert the judgments threatened against the land.

And for this cause next unto the covenant he calleth to the keeping of a passover in a most solemn and religious manner. v. 21. For although here from the 4. v. hitherto the purging of the temple, &c. from all idolatrous pollution cometh between, yet, as hath been before shown, it went before and followed not after the making of the covenant, and therefore of all that, it hath been already spoken. And 2 Chron. 35. 1. the keeping of this passover is set forth immediately after the making of the covenant and that most amply, whereas here it is only mentioned most briefly. But there is 1. mention made of the time, the fourteenth day of the first month. 2. Of the priests, that ministered about it. 3. Of the Levites, that killed and flayed the sacrifices. 4. Of the number of kids and lambes out of the flock given by the king, v. 7. 5. Of the number given by the princes of the Priests and Levites, v. 8, 9. 6. Of their boiling for all the people and for the priests and themselves, who were busied about sacrificing till night, v. 13, 14. 7. Of the Levites the musicians, who stood to play upon instruments of music, v. 15. 8. Of the continuance of this solemnity, viz. seven days, v. 17. 9. This passover is praised above all, that had been kept, since Samuel's time, v. 18. 10. It is said to have been kept anno 18. of Josiah his reign, v. 19. that is, the same year, that the repairing of the temple was made. Yet here also this passover is in like manner praised and before others preferred, that had been kept, since the days of the Judges, and the time is also set down, viz anno 18. v. 22. 23.

But whereas 2 Chron. 35. 3. it is said, And he said to the Levites giving understanding to all Israel, sanctifying them to the Lord, put the holy ark in the house which Solomon built, &c. There is no burden for you to carry upon the shoulder now, serve the Lord your God and his people Israel.] It may be demanded, where the Ark now was, and whether out of this house, and when it was carried out, because we never read, that it was carried out since the time that Solomon placed it there. Jerome saith, that it was carried out by Ahaz, when he set up idolatry in the Lord's house and set in the house of Shellum, the husband of Huldah the Prophetess, where it continued, till that Josiah caused it at this time to be fetched away by the Levites into the Lord's house, being the proper place thereof: and Cajetan, that the wicked kings of Judah most probably remembering, what damage was done to the Philistines, when the Ark stood by Dagon. their idol, durst not let it stand in the temple, when they worshipped idols there, but caused it to be carried out into some other place. And the kings sending to Huldah the prophetess to consult with the Lord is thought by some to favor the relation of Jerome, that it stood in her husbands house. Lyra having recited that, which Jerome hath, saith, that in an Hebrew Gloss it is said, that the Ark was not carried in Ahaz his time out of the temple, but when Manasseh set up an idol, he removed the Ark to another place in the temple, that he might make room for that idol to be placed there, and so it was not brought at this time from any other house but from some other part of the temple to the most holy place, where most properly it ought to stand. But he excepteth against both these, against the first, because Hezekiah reigning after Ahaz, who was so full of zeal, would not doubtless have suffered the Ark in any other place all the time of his reign, and against the second, because the Levites might not come into the temple, but the priests only, and therefore, if it had stood in any part of the temple out of the proper place, Josiah would have spoken to them and not to the Levites to remove it in. And he resolveth, that it was carried out by Manasseh, and now at Josiah his appointment brought by the Levites to the Temple, of whom the Priests receiving it, carried it into the most holy place. But against this it may as well be excepted, because Manasseh was converted and lived many years after, in which time it is not to be conceived, but that if he had carried out the Ark before, he would then have brought it in again. Wherefore, if it were now brought in, that conjecture seemeth the best to me, whereby it is held, that Amon the son of Manasseh, that was worse then his father, proceeded to this height of impiety to cause the Ark to be carried out, and it having stood so till he was cut of and during the time of Josiah his minority, and till he had found the book of the Law, he now appointed it to be brought and set in its place, where it should rest; neither should the Levites, as in times past be troubled with carrying it upon their shoulders anymore; so that they might the more freely attend upon their other ministration. But Junius admits not of any such sense of the words, as may imply, that the Ark had been carried out, and was now brought in again: for he rendereth them thus. And he said to all Israel preparing the holy things of the Lord, put them before the Ark in this house, &c. Which reading although I approve not, (because I have before rendered them other wise verbatim according to the Hebrew text, neither can the words well bear it, seeing there is no word signifying preparing, or before the Ark, but plainly put the Ark in the house, and it is improper to say of the sacrifices, which must be meant by the holy things, if it be so rendered, put them in the house, since they came no nearer then the court, (where the altar to sacrifice upon stood) yet I cannot but approve of that opinion, whereby it is held, that the Ark was not hitherto removed out of the house where it should stand, since the time that it was placed by Solomon, so that it needed not now any carrying in, as most expositors imagine, because the carrying it out in the most corrupt times is nowhere spoken of, whereas if it had been, doubtless it should not have been passed over in silence, being an impiety so remarkable, and the manner of bringing it in with all solemnity (as was requisite,) would have followed, whereas nothing is said hereof a lastly, as Pelican hath it, the Prophets of those times most probably would have earnestly called for the restoring of it to the place, if it had been taken out, seeing no sacrificing could be acceptable, or seeking unto God, but before the Ark. But where as he hereupon inferreth a fault to be in this place through the negligence of the Scribes, it is by no means to be given way unto, as being of dangerous consequence, as I have sometimes said before. If it be demanded then, how could he bid them set it in the house, if it were never carried out, but stood there already? I answer, the word 〈 in non-Latin alphabet 〉 set or put doth not only signify thus much, but also suffer or permit it, for the word 〈 in non-Latin alphabet 〉 whereof it cometh, hath all these significations, wherefore if we render it, saffer the holy Ark in the house, the meaning will be nothing else, but as the next words imply, the Levites were since Solomon's time exempt from this work of carrying the Ark upon their shoulders, seeing it was to stand fixedly in the most holy place, therefore as they might by reason hereof, he biddeth them now to attend wholly upon the service of this pascall solemnity. For the first words of this verse the Vulgar Lat. hath, At whose instruction all Israel was sanctified: respecting rather the sense, then the translating of the words: seeing they are therefore said to sanctify them, because they made them understand how this was to be done, and the truth is said to sanctify, because when a man being instructed herein receiveth it, he is renewed unto holiness thereby,

Whereas v. 4. he biddeth them according to the divisions of their families made by David and Solomon, to prepare for the people, as was appointed by Moses; the meaning is, according to their divisions into several families, 1 Chron. 26. they should kill the lambs for the passover to be kept by all Israel, preparing for each family a lamb, for so Moses appointed, Exod. 12. They did this indeed themselves by the first institution, everyone in his own family, because they wanted a public place to come unto; but now, there being a temple, this feast must be kept before it, and because in the public place, to which all assembled together, the public Ministers must do this service for all, as is shown v. 11, 12. that they did; and it is not to be doubted, but as Pelican hath it, that the Levites being present, taught them the right order and ceremonies to be observed in eating the passover, that they might not err hereabout, and how prepared, being sanctified from all uncleanness, they ought to come unto it, see also for this verse. 6.

For the number of cattle given now to furnish this solemnity, they were exceeding many, viz. of small cattle out of the flocks 30000 given by the King, and of greater out of the heard 3000, &c. and these are said to have been given to the people; the godly King, and Princes after his example, and the Princes of the Priests and Levites also, thus providing, that the passover being no burden to them, because their flocks were not hereby diminished, they might the more cheerfully keep it. And all these cattle thus given, were partly spent by several families, according to the institution, and partly in eucharistical sacrifices, a great part whereof went every of these days to the offerers to feast and make merry withal. The blood, which the priests are said here to have sprinkled, was upon the altar, as Levite. 3. and whereas the Levites flayed them, it was not because their office required it, but for necessity in respect of the multitude of sacrifices, as before in Hezekiah his time, chap. 29. 34. whereby it appears, that this ought to have been done by the priests, but now as need required, the levites holp them herein.

And they sod the Passover, &c.] The vulgar Latin, they roasted it. And this indeed doth best agree with the ordinance of Moses, Exod. 12. 8. But the word here used, doth first and most properly signify to sethe, for it is 〈 in non-Latin alphabet 〉 , but as Pagninus noteth, it sometime signifieth to roste, and so it must be understood here, because the pasch raw or sodden is forbidden, Exod. 12. 8, 9. whereas this here is said to have been done, as was appointed by Moses. And the other holy things were sodden in pots, that is, the flesh of the sacrifices, for so it ought to be.

All Israel being provided for thus by the Levites, they finally provided for themselves and the priests, who ate the passover last of all, because they had no leisure for sacrificing till night, and for the Levites, Musicians, and Porters, who kept them all this while to their stations, the musitians to sing and sound over the sacrifices, and the porters to keep the doors.

In concluding this history it is said, that such a passover as this had not been kept since the days of Samuel, by any of the kings of Israel, 2 King. 23. 22. from the days of the Judges, by any of the Kings of Israel or Judah; both to the same effect, because Samuel was the last of the Judges, but in Kings not only the Kings of Israel, but of Israel and Judah are spoken of; because passeovers had been kept, not only whilst all Israel was united under one king, but also after it was divided, by godly kings that reigned over Judah in particular. Whereas the time is extended to the days of the Judges, Lyra noteth, that no passover is commemorated to have been kept in the time of the Judges, but only in the time of Joshua, Josh. 5. 9. but that passeovers were kept from year to year, when they had godly Judges or Kings, is not to be doubted, although not commemorated, since it is not the manner of sacred historians to set down the solemn feasts, which were commonly kept of course, but when there was somewhat extraordinary in the keeping of them, as in the time of Hezekiah, and now in the time of Josiah. For that in Hezekiah his days was extraordinary for the time, the second month, and the keeping of it seven and seven days, the congregating not only of Judah, but of the other kingdom also to it, viz. many tribes thereof, and the great number of cattle then offered, viz. 1000 bullocks, and 7000 lesser cattle by the King, and 1000 bullocks, and 10000 lesser cattle by the Princes, and the most joyful keeping of this feast, like the joy in Solomon's days, 2 Chron. 30. 26. And this in Josiah his time was yet more extraordinary, because it is said, none like unto it had been kept before, and therefore neither in the time of Hezekiah. But wherein did this exceed that? Answ. First in the time, this being kept the first month, as was primarily appointed that in the second through the necessity of the time. Secondly, in the universality of the congregation gathered to this out of all Israel, for he brought them all to follow the Lord, ch. 34. 33. Whereas in Hezekiah his time, some only are said to have come out of the tribes of the kingdom of Israel, to that passover. Thirdly, in the sanctity of all that came, for they were taught by the Levites first to do this; whereas at that were many out of the tribes of Israel eating in their uncleanness, but Hezekiah prayed for them, and so it was forgiven. Fourthly, now were all the classes of the Levites employed, in preparing and killing even that, which was for the eating of all Israel; then they killed only, and for the unclean only. Fifthly, the singers and players upon instruments, kept them to their stations all day, the Levites providing for them also, but then not, as we read of. Sixthly, in the number of cattle given by the king to the keeping of this solemnity 30000 small cattle, and 3000 oxen, whereas by Hezekiah, only 1000 and 7000 were given. But whereas Josephus will have the preference to be in his keeping it more exactly, according to the ordinances of Moses, he is not to be heard, because this were a derogation to David, Hezekiah, and other godly kings, as if they had not in so material a point of religion kept them to the rules prescribed, If any man shall wonder, why the keeping of the passover was made so great account of, when as it consisted of nothing, but eating, and burning fat in the fire. It is to be understood, that the thankfulness to God for their deliverance out of Egypt expressed hereby, [Note.] was the thing in esteem, and faith in Jesus Christ, of whom this was a figure, and obedience to God's will, when as other nations sacrificed to false gods, in abhorring from that, and sacrificing abundantly to the true God. And obedience, saith and thankesgivings, in solemn manner are still the duties most acceptable; so that there be no sparing of cost withal in contributing to the maintenance of that which tendeth to his praise, or charity to his poor.

Although there was not such a Passover as this, &c] The vulgar Latin, for there was not, &c. But 〈 in non-Latin alphabet 〉 here used, signifieth both for and although, but it agreeth better with the words following, v. 26. Yet God turned not away from his wrath, &c. to render it with Junius, although. For so it is, as if he had said, all the means that might be, were used by godly Josiah, in keeping a most exact passover, and purging the church from all pollutions, yet he turned not away, &c. And here is subjoined a recital of things formerly done by him in reforming, v. 24. He took away the wizards, soothsayers, and images, &c. and v. 25. there was no king like him, &c. Showing, that all this is to be understood as spoken together, that it might appear, how resolutely the Lord was bent to bring his judgments, whatsoever was now done tending to a pacification, and therefore that it agreeth best to render the word, although.

But how is it said, there was no King like unto him, that turned to the Lord with all his heart, &c.] Whereas 2 King. 18. 5. the same is said of Hezekiah? In satisfying this doubt, enough hath been already said upon that place, the things being shown, wherein Hezekiah did so, as that none other did like him, and the things on the other side, wherein Josiah was without his peer.

Lastly, if it be demanded why it is said, that he was not turned from the fierceness of his wrath, to which he was provoked against Judah by the provocations of Manasseh, notwithstanding? Pelican answereth, that Manasseh his sins did only lie covered all the time of Josiah, till by his wicked posterity and the Jews, who now turned but feignedly from them, they were uncovered, and vengeance sent down therefore even to the making of all their ceremonial worship, which they had so much abused, cease, so as that it was never perfectly restored again, but some of the divine glory henceforth diffused amongst the Gentiles. Lyra saith, that the holiness of Josiah sufficed not to expiate the wickedness of his predecessors. But all this satisfieth not the doubt, seeing Manasseh was a convert, and against true converts their sins are remembered no more. Hugo therefore expoundeth it thus, the provocations of Manasseh, wherein the people imitated him. The more full answer is, the provocations of Manasseh are in special mentioned, not that they were not blotted out of God's remembrance towards him, but because they were in the highest degree (no king of Judah doing so vilely before) and renewed with the •• king of the people by his son Amon, and God, who seeth into all hearts, saw that they were still in their hearts, although outwardly they conformed themselves to Josiah his mind for the time, seeing both Jeremiah complaineth of this, ch. 3. 9, 10. and their relapse immediately after Josiah his death declared it. And because Manasseh began to advance iniquity to this height, they are still called his provocations, when as they were his now in name only, but really theirs that feared not to act them over again after his severe chastisement and repentance. Sin, we see by this, [Note.] leaveth a scar, although remitted, in the name of him that commits it, throughout all generations, as a personal foul sin did also to David, who greatly repented himself thereof, that if we would have a good name like a precious ointment, we may abhor from all such sinning, and flee even the corrupting that cometh hereunto by any folly, as by dead flies, which are but little, to a box of precious ointment.

In his days came Pharaoh Necho against the king of Assyria to the river Euphrates] 2 Chron. 35. 20. He went up against Charchemish. Which was a city of Syria, or rather Assyria 400. miles off from Jerusalem standing near the river of Euphrates. The Assyrian Monarchy now declining, the king of Egypt trusting to his great power went forth to make war against him, and because he could not come thither without passing through the kingdom of Judah in some part, Josiah either, because he thought it not safe to suffer such great forces, to pass through his country, as fearing least under a color of passing through they should endeavor the possessing of it, or because some amity had been sometime betwixt the kings of Judah and Assyria; or he feared by his suffering of the Egyptian army to go quietly through his kingdom, to incur the Assyrians displeasure, as others think; but most improbably, seeing the friendship of king Ahaz with Assyria was long ago broken off in the time of Hezekiah, and Josiah had no reason to fear any king in the world, having a promise of peace in his time to the end. It was therefore a suspicion of treachery towards his land in Necho, that made him to go out to oppose him, and an unwillingness to have the Assyrian subdued, lest the king of Babylon having no potent adversary near to resist him, the effecting of that should be hastened, which had been threatened to Hezekiah, viz. the subduing of Jerusalem to that proud king. But whatsoever cause outwardly there may seem to have been, this his going against Necho to fall by his sword was not without a divine providence secretly working, that he being taken out of the way room might be made for God's judgments for his sake hitherto withheld, to enter amongst a rebellious and hypocritical people, of whom many secretly practiced abominable idolatry even whilst Josiah lived, as we may gather by the invectives of Jeremiah, chap. 5. 7, &c.

The place, to which Josiah went against Necho is not here mentioned, nor what other passages were, before they met, betwixt him and Necho, but 2 Chron. 35. 22. It is said to be the valley of Megiddo, and that Necho sent first unto him to will him to forbear, seeing his coming out was not against him, although he marched through the borders of his country, not without a command from God. So that it i • to be conceived, that the king of Egypt hearing of Josiah his preparation to resist him, sent an Herald unto him with this message, going on his journey in the mean season, till he came to Megiddo, where Josiah encountered him and was slain in the very beginning of the battle, as is intimated in saying, He slew him, when he saw him, v. 29. And in more words, 2 Chron. 35. 21, 22. The darters smote Josiah, who had disguisedly thrust himself into the battle: then being carried away in his chariot he died. Of Megiddo in the tribe of Manasseh, see Josh. 17. 11. The place, wherein he died, was Jerusalem, 44. miles from Megiddo, and he was greatly lamented by Judah and Jerusalem, and Jeremiah who wrote his lamentations upon his death, and the miseries ensuing; and these lamentations they were taught commonly to sing both to put by the singing of other vain songs, and that a daily remembrance being herein made of the virtues of Josiah, all might be moved to the love hereof; and this took so as that it continued a custom thus to do to the time of the writing of this book, which serveth to commend unto us the singing of the like godly songs throughout all ages.

Josiah being dead, Iehohaz his son was anointed king in his stead being twenty three years of age, &c. This anointing of a king, that was heir apparent to the crown, was extraordinary and needed not to have been done, saith Junius, but only because the kingdom having been troubled by Pharaoh Necho, this was now used as a sign of putting it into his hands, as the right king to be by him defended against the Egyptians and all others. But, as Wolfius noteth, they did unwisely herein so to neglect the victorer, whom they should rather have sought unto for peace and liberty to make them a new king: for this their fact could not but greatly provoke him, as the sequel showeth, that it did, when returning from his wars against Ashur he came and took Iehohaz and carried him away bound in chains unto Egypt, where he died, having reigned before his captivity but three months, and made Eliachim his brother king in his stead, turning his name to Jehoiakim, who is said to have been 25. years old, and therefore the elder brother to Iehohaz, and consequently the right heir to the crown, but he being injuriously refused, the younger was set up, and it succeeded accordingly. For both he was put down and came to misery, and the land had a mulct imposed upon it for this presumption, one hundred talents of silver, and a talent of gold, which, if we account to the talent as the Hebrews commonly do, 125. pound, amounteth to 12500. of silver, and of gold 2250.

This Iehohaz is other wise called Shallum, that is, a recompense, Ier. 22. 11. Or consummation, although Jerome applieth it rather to Zedekiah in whom the judgments threatened were consummated; but because Jehoiakim is spoken of after this, and Zedekiah was after him, that cannot stand. The Hebrews by the name Shallum understand all the sons of Josiah, either Iehohaz, Jehoiakim, or Zedekiah, because they were all alike wicked and helped towards the consummating of the judgments, but it is plainly spoken of one particular Jehoahaz, as who began by his wickedness to make way for the fullness of God's judgments to come after Josiah his death. And his dying in Egypt is prophesied of, and that he should never return into his own land again. The place where Necho took him, was Riblah in the land of Hamath, eighty miles from Jerusalem in the tribe of Naphtali. Of Hamath, there see Josh. 19. 35. it was the uttermost boundary of the land of Canaan. But how it happened, that Jehoahaz came to Riblah to be bound there, some conjecture most probably, that Jehoiakim his elder brother went to Necho thither, as he returned from Ashur to complain of the wrong that was done him, proffering, if he would help him to the kingdom, to pay him a tribute, whereupon Necho sent for Jehoahaz, under a pretence of compounding the matter betwixt the two brothers, and when he came within his power, bound him, and made Jehoiakim king, imposing the money aforesaid upon the land. But that we might know the cause, why Jehoahaz enjoyed the kingdom so short a time, and came to such misery, and that it was not accidental, it is said, that he did evil, as his wicked forefathers had done, viz. Ahaz, Manasseh and Amon. His mothers name is also set down, Hamutal the daughter of Jeremiah, not of the Prophet, for he was of Anathoth, yet it is likely, that the Jeremiah of whom she came, was godly, seeing Josiah would not otherwise have matched himself with her, and if so, he was a degenerating plant, and therefore the more worthy to be rooted up.

The brother of Jehoahaz set up by Necho, was at the first called Eliakim, but he changed his name to Jehoiakim, which he did, that it might always be remembered that he was made king by him, the changing of names being a sign of their being obliged to those that changed them for some great benefit, as Nebuchadnezzar changed also the name of Zedekiah, when he made him king; and it was usual amongst the Romans, when a man endued a servant with freedom, to change his name. But the change now made was but small, for Eliakim signifieth, rising, and Jehoiakim, the rising of the Lord, as Genebrard noteth out of the Hebrews, who, he saith, do use these two names promiscuously, which may well be, for that there is no more difference, but as betwixt 〈 in non-Latin alphabet 〉 signifying God, and 〈 in non-Latin alphabet 〉 , three of the four letters of the name Jehovah, the rest of the word 〈 in non-Latin alphabet 〉 being common to them both. But although either way he had in his name the most holy, yet in truth there was in him nothing less, for he is said to have been wicked as his fathers, and therefore in his days the judgments threatened from Babylon began to work, he not being suffered to sit in the seat of royal Majesty above eleven years, but he began immediately to exact the moneys ceased for Pharaoh, as Manahem had also done once before for Phul the king of Assyria. Of his wickedness Ezekiel speaketh under the similitude of a lion devouring men, as he doth also of his brother that reigned before him: and Jeremiah taxeth him with covetousness, and ambition, and other vices. Whereas Ezekiel calleth them princes of Israel, it was because they reigned over Israel also in a great part, for so the gestes of Josiah their father show that they did.

CHAP. XXIV.

AGainst Jehoiakim the Lord brought Nebuchadnezzar king of Babylon, and he became his servant three years, then he rebelled against him, &c. 2 Chr. 36. 6. Nebuchadnezzar is called the king of Chaldea, and it is said, that he took Jehoiakim and bound him, to be carried into Babylon together with the vessels of the Lord's house; so that Chaldea and Babylon were all one, Chaldea the country, and Babylon the chief city thereof, and this in the Chronicles is to be understood, as happening to Jehoiakim after his rebelling against the king of Babylon, when having been before for his sins brought into his power, he had bound himself by oath to serve him, so Pelican. Yet some will have it meant of his first coming into his power, when they say he was carried away, but upon agreement soon returned. And forsomuch as when he was bound to be carried away, the precious vessels of the Lord's house were carried away also, and this is not said to have been done anno 7 of Nebuchadnezzar, Ier. 52. 28. for of the three carryings away there mentioned, that was the first; and the seventh of Nebuchadnezzar was the eleventh of Jehoiakim. But Dan. 1, 2. part of the holy vessels were carried away Anno 3. of Jehoiakim, it is plain that the binding of Jehoiakim to be carried away was Anno 3. of his reign, but upon composition he came back again to rule as tributary to the king of Babylon, and so did till that rebelling he was within a few years after destroyed by the Chaldees and others coming against him, in Jerusalem, and cast out of the gates thereof like an asse unlamented by any, Ier. 22. 19, This is indeed in Kings for brevities sake passed over, the coming of Chaldean robbers against Judah being only spoken of, but plainly shown to be so in Jeremiah, wherefore Nebuchadnezzar's coming is not mentioned here anymore, but that he being dead, his child was immediately set up to reign after him, whereas, if he had fallen by the sword of Nebuchadnezzar, he would doubtless have taken order for a successor, as well as he did, when he carried away Jehoiakim soon after. In what year of Jehoiakim Nebuchadnezzar came first against him, it is not here said, but Dan. 1. 1. In the third year of Jehoiakim concerning which a question ariseth, because Ier. 25. 1. the first year of Nebuchadnezzar is said to be the fourth of Jehoiakim, whereas by Daniel it should be in the third, and his second in his fourth. Some answer, that the third and fourth year are so near together, if by the third we understand the latter end of it, that the first of Nebuchadnezzar might be said to be either his third, or fourth.

But out of Berosus it may otherwise be resolved thus, that Nebuchadnezzar came against Jehoiakim a year before his fathers death, and so the first year of his reign was the fourth of Jehoiakim; For he saith, that Nebuchadnezzar senior, hearing of the revolt of those in Syria, he being unable through age, sent out his some Nebuchadnezzar against him, and died before his return; then he having overcome his enemies, returned, and was made king in the room of his father. In the third year of Jehoiakim then, Nebuchadnezzar not being yet crowned, but soon after made king of Babylon, for which he is now so called, came and subdued, and bound, and made him his tributary; which is meant, when it is said, he served him three years, that is, paying tribute unto him. Hitherto, it seemeth that he had continued under Necho king of Egypt, who first set him up, and when he had thus long served the Babylonian, most probably Necho instigating him hereunto, by promising him aid, he denied him tribute, and then was troubled with Chaldees, and other robbers, and most probably destroyed by them.

At what time also, to make it the more probable, that Egypt was his stay, to which he trusted in revolting from the king of Babylon, it is said here v. 9. that from the Egyptian king was taken away at the same time, whatsoever was betwixt the river of Egypt and Euphrates. Whereas Ier. 46. 2. the Egyptian forces are said to have been smitten by him, anno 4. of Jehoiakim, that is said to have been done at Charchemish, where Necho was fighting against the Babylonians; but this about the time that Jehoiakim perished. Those wars were begun in the last year of Josiah, and having continued till the fourth of Jehoiakim, Necho was able to stand no longer, but his forces were then overthrown, yet it seemeth, that after this he practiced again with Jehoiakim against Nebuchadnezzar, wherefore now he both sent some to cut off Jehoiakim, and subdued a great part of the Egyptians dominions also. And to effect this utter overthrow of Jehoiakim, it is said v. 2. that the Lord sent against him troops of the Chaldees, Syrians, Moabites, and Ammonites, and against Judah, as he had threatened by his prophets, that is, Huldah and Jeremiah, ch. 14, 15, &c. From whose mouth it is said to have come, to take Judah away for the sins of Manasseh, according to all which he had done. Junius renders it, for the like sins to those which Manasseh had done, holding a trajection to be in the words. As also, Gen. 5. 29. Judge. 18. 31. 〈 in non-Latin alphabet 〉 , that is, verbatim, in the sin of Manasseh, according to all which he did. Which is plainly meant of the kingdom of Judah thus wasted, when as the sins of Manasseh were again acted over therein, as the words [according to all which] do imply. For it is as if it had been said, as the Lord had threatened so he did, viz. took away Judah, when they sinned like Manasseh, doing according to all that, which he had done, yea filling Jerusalem also with innocent blood, which is intimated in comparing Jehoahaz and Jehoiakim to lions devouring men, as hath been already said, and the shedding of innocent blood is expressly laid to the charge of Jehoiakim, Ier. 22. 17. For if these judgments had been sent simply for the sins of Manasseh, that proverb had been justly taken up, The fathers have eaten sower grapes, and the children's teeth are set on edge. From which, as great injustice the Lord vindicateth himself. Wherefore not those personal evil acts done by Manasseh are here meant, for he repenting thereof was forgiven; but the men of Judah never repenting, but dissemblingly had them still remembered against them, as coadjutours in so evil works, and now the stay which held them in from running to the like wickedness being taken away, viz. godly Josiah, they returning with the swine to wallow in the mire were severely judged, as they were well worthy.

Jehoiakim being dead, Jehoiakim his son was made king, being eighteen years old, and reigned only three months, &c. 2 Chron. 36. 9. He is said to be eight years old, when he began to reign. This is commonly resolved by saying, that the Chronicles mention the time, when he began to reign with his father, which was in the second year of his reign, and if so he were but eight then, he was eighteen when his father being dead he began to reign alone, according to Kings. And this is the more probable, because the times were troublesome, and Jehoiakim might think it necessary to settle his son in the kingdom before his death, that there might be less danger in setting up another, before him, which was a thing so lately done in his younger brother Jehoahaz, he himself being kept from it. But because no such thing is spoken of, as his reigning together with his father, all this is but a conjectural. Junius therefore by this word [He,] When he began to reign, understandeth not Iehoiakin, but Jehoiakim his father, he was eight then, but now eight 〈…〉 , alleading the like touching Ahaz, 2 King. 16. 1. but then he must needs be in his nineteenth at his fathers death, seeing he reigned eleven years, but it may be that the first year of his eleven was but part of a year, and so is not here reckoned. But the words are the same which are used in Kings, 〈 in non-Latin alphabet 〉 when he reigned, and therefore it seemeth, that the same [He] is to be understood in both places, yet no better way of resolving this having been by any other found out, I rest in this, not thinking it safe to admit of the resolution of some, that here was a fault in the scribe, eight being written for eighteen, for which cause in one Septuagint translation it is eighteen, as in Kings. Of the wickedness of this king read more, Ier. 22. for which he is threatened to be delivered into his enemies hands, and was delivered, as we see here, v. 12. and 2 Chron. 36. 10. the time is noted to be the turning of the year, that is, most probably, in the Spring time, when kings used to go forth to war. And it is here said, that Nebuchadnezzar first sent his servants and besieged Jerusalem, then he came in person, and the king fearing ruin both to himself and the city, came forth unto him with his mother and courtiers, &c. But for what cause he then invaded that land it is not said, only Josephus saith, that fearing the young king would seek to revenge his fathers death, and ignominious casting out of Jerusalem unburied, done by Nebuchadnezzar, he thought it not safe to suffer him to reign, and therefore came against him, carried him away to Babylon, and set up another to reign in his stead; and some think, that he having first made him king, soon repented and returned thus again. But forsomuch as it nowhere appeareth that Nebuchadnezzar was at the death of his father, as hath been partly noted before, neither is he said to have set up his son, and it is improbable, that having done it, he would without some new cause so soon reverse that act of his; it is rather to be held, that Jehoiakim having rebelled against him, but by some troupes of his Chaldees already slain; he heard that his soon took the kingdom upon him, and at this he being offended, as making account that it was in his own power only to set up a king there, since he had subdued that kingdom, he thus sendeth his forces against him, &c. but on God's part the cause why he sent Nebuchadnezzar against him was his wickedness, he did that which was evil, even as his father had done.

Then Iehoiakin coming forth and yielding himself to Nebuchadnezzar was taken and carried into Babylon together with his mother, wives and courtiers, and all the best of the people, and artificers 10000. and the whole sum being first by a prolepsis set down together, they are immediately distinguished into 7000. mighty men, 1000. artificers and warriors, whose number is not expressed, but to make up the foresaid sum must needs be 2000. so Junius. Others as Wolfius hath it, will have the whole number carried away 18000. viz. 10000. of the common sort, 7000. of the better sort, and 1000. artificers, and Josephus hath it, 18032. but in this sum there is a manifest mistaking, for in Josephus it is 10000. and 832. this last number being added out of Jeremiah 52. where it is that anno 18. he carried away 832. these two then, which were ten years after one another, are by Josephus put together. I assent therefore rather to Junius, that although here be two numberings of them, that were carried away, yet the second is but to show more distinctly, of what sorts the 10000. first spoken of were. But because Ier. 52. 28. it is said, that the people carried away, anno 7. of Nebuchadnezzar were 3023. where both the number mentioned is much less then this, and the year agreeth not the eighth being spoken of here, but there the seventh, and therefore there were either more carryings away captive, then these mentioned by Jeremiah whose purpose seemeth to be to sum up all together, or the Scripture is contradictory to it self. To this the same Junius and some others answer, that the 3000. there spoken of were only of Jerusalem, those of the rest of the kingdom of Judah being omitted, which were about 7000. more, and that this carrying away was at the latter end of the seventh and the beginning of the eighth, and therefore said by Jeremiah to have been anno 7. by Kings, anno 8. but the solution, I take it, will be more clear, if it be said, that when Jehoiakim died, the troupes of Chaldees and others sent by the king of Babylon carried away that lesser number, and this was anno 7. but when he came against Iehoiakin in p 〈…〉 n the greater number was carried away the year following, which was the eighth, and that it was in another year may be gathered from Chronicles, where it is said in the turning of the year, and it is likely, because this was plainly set forth, 2 King. 24. Jeremiah omitted it, as also, that captivity anno 3. of Jehoiakim, being left to be recorded Dan. 1. 1. Some think, that Jehoiakim coming out to Nebuchadnezzar, was not to yield himself into his hands, but being required so to do under a pretence of receiving conditions of peace, but when the king of Babylon had him in his power, he held him, and carried him away captive: but others contrariwise more probably, that seeing the danger wherein the whole city and kingdom was, he voluntarily yielded himself, hoping thus that it should be preserved, wherein he did the part of a good king, as Josephus commends him in speaking of this, and to make this the more probable, he was better entreated then his successor Zedikiah, that stood out and would never yield, although moved to it by the Prophet Jeremiah. But he upon the like motion yielded, as is intimated, Ier. 24. 5. where the Lord saith, that he sent them into Chaldea, who were then carried away, and would bring them again as good figs, see also Ierem. 29. 2, 3, 4. The same king by Ierem. 22. is called sometime Iechoniah, sometime Choniah, whereby it seemeth, that he had two names, and it is threatened, that none of his children should sit upon the throne for his wickedness, and accordingly it came to pass, for Zedekiah his uncle, a third son of Josiah was made king in his stead. Thus as Wolfius noteth, his yielding as the prophet moved him brought upon him great calamities at the first, but in the end he was not without a reward of this his obedience and piety towards his country, when Evilmerodack the son of Nebuchadnezzar [Note.] lifted up his head, and set him at his own table that others might not fear to obey the motions that come from God, but whatsoever they see, they are like to suffer for thus doing, be comforted by looking at the end, which shall be comfortable; and that Kings in particular may practice the like piety towards their countries in the time of danger, doing what they can, although it may seem a disparagement unto them, that so many thousands committed to their government may not be brought to misery, they being as their sheep, of whom they are made shepherds, and therefore ought to be ready as the good shepherd to lay down their life for them.

And he took away all the treasures of the Lord's house and of the kings, and all the golden vessels that Solomon had made.] It may seem, that there could be none of the golden vessels made by Solomon remaining at this time to be carried away, because all the treasures of the Lord's house were taken away long before in the time of Rehoboam the son of Solomon, 2 Chron, 12. 9 And if under the name of such treasures the vessels were not comprehended, they are expressly said to have been carried away in the time of Amaziah, 2 Chron. 25. 24. To say nothing of these treasures again exhausted in the time of Hezekiah, 2 King. 18. 15. 16. But it is answered, that they are called the vessels of Solomon, because they were made like unto them, and so as God had directed Solomon. This was prophesied of to Hezekiah by Isaiah above an hundred years before, and now fulfilled after so long a time to show the truth of God, that we may believe; and it is to be noted, that Jerusalem was now punished in that, whereof they were proud and vain-glorious to make ostentation of it, that our precious things may not puff us up, lest [Note.] God be hereby provoked to strip us likewise, and bring us to misery.

And he carried away all Jerusalem, and all the mighty men, and all carpenters and Smiths, &c.] The Vulgar Lat. for Smiths, hath inclusores, by which word, saith Wolfius, the Hebrews understand those that were shut into the towers to keep them, but because they are rather to be thought to come under the name of warriors, he preferreth the other reading of Junius, Smiths. But for as much as the word 〈 in non-Latin alphabet 〉 signifieth, shut up, or shutters up, it seemeth rather to be meant of porters, as some expound it, for they shut up the gates, and by all Jerusalem, understand some of all sorts, wherefore Junius reads it, He carried out of Jerusalem, all the princes, &c. instead of these words, He carried away all Jerusalem, and all the princes. Whereas, 2 Chron. 36. 10. it is said, that Nebuchadnezzar sending carried him into Babylon, it is not to be understood, that he sent first, but followed in person, and then took and carried him away as is said, 2 King. 24.

And he made Matthaniah his uncle king in his stead, and turned his name to Zedekiah] The reason of this change, saith Lyra, was, because Zedekiah signifieth the justice of God; and Nebuchadnezzar when he made him king caused him to swear to be just and true unto him, in paying him tribute and having nothing to do with the Egyptian, which is also in part expressly said, 2 Chron. 36. 13. and by giving him this name he would as show his authority over him, so hereby put him continually in mind of his duty, that when he should rebel contrary to this oath, he might appear to be the more odious and worthy to come into his enemies hands, as also was to be expected for his other abominations. He had the same mother with Jehoiakim, and sinned like him, but his father Josiah is not once here mentioned, because he was unworthy of that honor, to be styled the son of so godly a king. This king was so wicked, that notwithstanding his oath to Nebuchadnezzar he rebelled against him, and 2 Chron. 36. 12. He humbled not himself before the face of Jeremiah at the word of the Lord. Of which word see Ier. 37. 2. 38. 17, 18. The Prophet warned him doubtless not to rebel, and when he had rebelled and the city was besieged, not to stand out against him, but to yield. And through his rebellion and obstinacy the judgments of God by the Babylonians were hastened against him and his people of Judah and Jerusalem.

CHAP. XXV.

ZEdekiah rebelling against his lord, began by him to be besieged in his city Jerusalem anno 9 of his reign, and anno 11 the city was taken; the siege began the tenth month, the tenth day, and the city was taken the fourth month the ninth day. Here it is only said, the ninth day of the month, but Ier. 39. 2. thus fully, the fourth month the ninth day. Whence also the reason may be gathered, why it was so long before the city could be taken, viz. Nebuchadnezzar heard when he was in this siege, of the coming of Pharaoh king of Egypt against him, whereby he was constrained for a time to withdraw his forces, but the Egyptians being soon overcome, he returned to the siege again, Ier. 27. 5. The time wherein the city was besieged, was also revealed to Zechariah in Babylon, ch. 24. 1. the tenth month, the tenth day, which used to be a day of humiliation, for the making of an atonement, Levite. 16. but now their wickedness was grown to that height, that God would be reconciled to them no more. The city being broken into by the Chaldees, the warriors flee out by a back gate and the king also, but is taken and brought to the king of Babylon in Riblah, and there his children being first slain before him, his eyes were put out, and he was carried bound into Babylon. The siege then, as appears by this description, lasted long, viz. eighteen months, whereby a great famine was first caused in the city, before the winning of it, insomuch that mothers boiled and ate their own children, as both Lament. 4. and Josephus do declare, who also saith, that the pestilence was in the city, according to Ier. 20. 16. The gate by which they fled, is said to have been that which led to the Kings gardens, and to wards Jericho by the way of the wilderness, that is, by a way most secret and unfrequented, and the Hebrews say, that here was a way under the ground leading to sericho, Josephus in a deep valley between mountains, yet the king could not escape the punishment threatened unto him for his soul wickedness. v. 6. It is said, They gave judgment upon him, that is, as some think, when he was brought before Nebuchadnezzar in Riblah, a city in Syria, he having first upbraided him by his perfidiousness, committed him to his judges to be punished, as they should find him worthy, and by their sentence, his children being first slain before his face, to vex him the more (for as Iesephus saith, when he fled by that secret way out of the city, he took them with him) his eyes were put out, as unworthy to see or enjoy the comfort of the light anymore, the eyes of whose mind had been put out long before, so that he could not see to follow the safe counsel of the prophet, rather then the flattering counsel of his princes. A punishment oft inflicted by enemies, as also upon Sampson by the Philistines, upon Constantine Copronymus by his unnatural mother Irene, upon Robert Duke of Normandy by his brother Henry the first King of England, and upon the son of Trebellius king of the Bu • garians, to whom his father had committed the kingdom to be maintained in the Christian faith, but he forsaking this set up idolatry, wherefore he resuming the kingdom again, put out his eyes, as unworthy to enjoy the comfort of the light, who had put out the most glorious light amongst his people, viz. the light of Truth.

Thus Zedekiah was carried captive into Babylon as Jeremiah had prophesied, but yet never saw Babylon, as Ezekiel had said, that he should not. So Josephus, who saith, that hereupon he hardened himself against the counsel of Jeremiah to yield to Nebuchadnezzar. The Author of the Chronicles chap. 36 14. in speaking of the cause of this judgment addeth, after that he had spoken of the sins of Zedekiah. The princes of the priests and of the people sinned greatly, doing after the abominations of the heathen, and polluting the Lord's house. And when he sent unto them by his servants, they mocked, &c. So that sin was now grown to the full, not only in the court, but also in the country, and in the clergy also both through the universality of it, they did according to all the abominations of the heathen, and the contempt of admonition, touching which, it is not only said that they mocked at his messengers; but also despised his words, as causing to err by his prophets, or deceiving; thus it is in Hebrew. The vulgar Latin, they set light by his words, and mocked his prophets. Junius, they said, they were led about by his prophets. The word is, 〈 in non-Latin alphabet 〉 making to err, or made to err. The scoff which they put upon the prophets was, that they were deceivers, and false prophets, and thus they went on, till the wrath of God burnt against them, and there could be no healing, that is, of the land thus sick of sin, till it was utterly destroyed and laid waste, and not of their souls, which when they were upon this grievous punishment, being made penitent in any of them might be saved everlastingly.

And hitherto is shown what was done in the fourth month of the eleventh year of Zedekiah. Now the author of Kings saith, The fifth month, the seventh day (that was the nineteenth year of Nebuchadnezzar) came Nebuzaradan, &c.] Which is doubtless so punctually set down that reckoning from hence forward by the years of the Babylonian kings, we might know in what time the end of the seventy years captivity prophesied of, Ier. 25. 11. ch. 29. 10. expired. As for the difference, which seemeth to be from this Jeremiah 52. 12. saying, The fifth month, the tenth day, it is nothing, for here is noted the time of his coming, there of his burning the temple three days after. From whence he came it is not said, but most probably king Nebuchadnezzar staying yet at R • biah after a months deliberation, sent him with a company of butcherly executioners back to Jerusalem to make his spoil there, for which he is called praefectus laniorum, master of butchers, as Wolfius renders it, but Junius, praefectus satellitum, captain of the guard; Vulg. Lat. princeps exercitus. But 〈 in non-Latin alphabet 〉 , which is the word here used cometh of 〈 in non-Latin alphabet 〉 , to kill, and therefore most aptly may be rendered by butchers, the soldiers over whom he was, being for their cruelty and abundance of bloodshed thus termed in disgrace. But to return to the foresaid time, there is a difference amongst expositors, some holding, that it began at the carrying away of Jehoiakim, eleven years before and some at this time; and Wolfius saith, that some make a third time, when Jehoiakim was slain, when the Chaldees began first to carry away captives, ending this and that of Iehoiakin the first of Cyrus, the other the second of Darius▪ the limits of each containing within them seventy years. They that will have the time begin at Iehoiakin, allege the Epistle of Jeremiah sent to those of the captivity, comforting them by promising a return, after that they had been in Babylon seventy years, and this Epistle was sent by the messengers of Zedekiah, therefore not to those, who were carried away with him, but before with Iehoiakin, and this they strengthen farther from Ezech. 1. 2. and 40. 1. where a reckoning is made by the years from the carrying away of Jehoiakim, the fifth and twenty five, and from Matth. 1. 11. where the captivity is reckoned to begin at Jehoiakim. But in the same 40. of Ezek. there are two reckonings, one from Jehoiakim, another from the destruction of the city, betwixt which two a distance is put off eleven years, the first was the time of the captivities beginning, the other of the desolation, whereby Jeremiah beginneth the time of account, chap. 25. 11. and therefore from thence doubtless, according to the opinion of others, we are to reckon and that was the time of carrying away Zedekiah, and this they further confirm out of 2 Chron. 36. 21. and Dan. 9. 2. For the Epistle sent by Jeremiah to those in captivity, it must be expounded by the prophesy preceding, when they had been seventy years in Babylon, that is, who were carried away both first and last, for he by the spirit foreseeing this, speaks of it, as being the captivity fully made, from whence they were to reckon and not from that already past, and then the seventy years expired, anno 1. of Cyrus king of the Persians, and of Darius, who although he be said, Dan. 6. first to have reigned, after the Babylonian kingdom destroyed, yet his reign was very short, viz. but one whole year, before he died, and Cyrus his son in law was king immediately after the next year. The destruction of Babylon then was the term of the desolation, and a new kings beginning to reign, who was of another nation, the beginning of their promised deliverance. But if we reckon from the desolation happening anno 19. of Nebuchadnezzar who reigned 43. years, in his time there were after it, 24. Evilmerodach his son, 30. Regassar the next king, 3. Labassardac the next 6. and Balshazzars, 5. Darius, 1. altogether 69. we shall find, that the seventieth was the first of Cyrus, and so their deliverance was the same year, that it was promised.

To return to Nebuzaradan, He burnt the house of the Lord, and the kings house, &c.] It is a received opinion amongst many ancient fathers, that now also the holy Scriptures were burnt, and that God inspired Ezra to write and set them forth perfectly again, and this is grounded upon 4. Ezra 14. 21, 22, &c. But Athanasius saith, When the sacred books perished by the incury of the people and the long captivity, Ezra being a very industrious and diligent reader and lover of the truth kept. them all by him and afterwards brought them forth for the common good, and so in a manner preserved them being delivered from destruction. It is said also, that Daniel by reading Jeremiah found the time of the captivity to be at an end, when 70. years were expired. And Josephus saith, that the Prophet Isaiah was by Daniel shown to Cyrus, wherein it was prophesied of him by name 200. years before, by which he was the more moved to let the people go, so Theodoret saith, that for the familiarity, which he had with him, he shown him the Prophesy of Isaiah, and was unto him the author of returning the captivity. Neither is there any mention in canonical Scripture made anywhere of the burning of all the holy Scriptures, which would not doubtless have been omitted, or passed over unlamented by Jeremiah, if it had been so. Lastly, Ezra himself is said to have read the Scriptures to the people, and other Levites read therein also, but it is not said, that he indicted them over again, but only read them and gave the sense. Wherefore it is not probable, that all the books of holy Scripture were now suffered to perish, but some copy was still by a singular providence preserved, and this being done by Ezra, he was therefore counted the restorer of them, being in no other hands then to be found.

But to return to the burning of the Lord's house, 2 Chron. 36. 17. before this it is said, That they slew their young men in the Sanctuary and spared no age, and they took out and carried into Babylon all the vessels of the Lord's house, both great and small. This is inserted to show the extremity of their misery, such as fled to the sanctuary thinking to be protected by the holiness of that place, were cruelly slain notwithstanding, neither were young children, or virgins, who are most commonly spared, exempt from the Chaldees fury. And for the carrying away of the vessels of the Lord's house, it is here set down when they were taken out of that house, 2 King. 25. 13, 14, 15. After the burning, when they were carried away into Babel, a more particular enumeration being made of them.

But the rest of the people, which remained in the city, and which fled to the king of Babylon he carried away &c.] The warriors were before said to have fled out of the city, when the king fled, and leaving him alone to have shifted for themselves, some others both young and old fled to the temple for safeguard, and were slain there; all the rest, who either stayed in the city and yielded, or had fled before out to Nebuchadnezzar, as Jeremiah had oft counseled the king to do, were carried away into Babylon to be servants to the Chaldees, except some poor people, who they thought would either be a burden to them rather then a benefit, or more beneficial being left to till and husband the ground for their use, these were left still in the land to be vine dressers and husbandmen, most probably by their labors to raise some what, out of which a yearly tribute might be paid to the King.

The brazen pillars and the bases, and the brazen sea, &c. The Chaldees brak down and carried into Babel, &c. 2 Chron. 36. 18. it is added, the treasures also of the Lord's house and the kings, and of the princes] And here, whatsoever vessels were of silver or gold they carried away, and the height of the pillars is set down, 18 cubits, and the weight of all brazen things inestimable.

He also took Serajah the chief priest, and Zephaniah the second, and the three porters, &c.] And these being brought to Nebuchadnezzar in Riblath were all slain there. Most probably these men had hidden themselves, thinking thus to escape the Chaldees hands, but when the temple & all the principal buildings of the city were fired, they could lie hid no longer, and because they were men of note, the captain would not slay them himself, as he had done the common sort which yielded not, but reserved them to receive their judgment from the king himself, who for their rebellion put them now to death also. Lastly, because the poor people remaining most needs have an head to govern them or else confusion would follow, Gedaliah the son of Ahikam is set over them, and moreover some Chaldees, as it seemeth, v. 28. were left to see, that all things might be ordered for the best for the king. Of this Gedaliah nothing is recorded amongst Writers, but that he was a good man and loving. For which cause the captains of the army, who sled out of Jerusalem when it was taken, and there men resorted to him to Mizpah, where he kept in the borders of Judah and Benjamin, being a city famous of old, as Gilgal, in both which Samuel is said to have judged the people. The captains, that came to Gedaliah, were Ishmael, Johanan, Serajah, and Iaazaniah. To whom he sware for their assurance. Because probably when they came unto him and saw some Chaldee an soldiers there still, they feared, that they were left to take such Jews, as should after the departure of Nebuchadnezzar come out of their hiding places, and send them captive to Babylon or slay them, as others had been served before. Therefore to secure them he sware unto them, and Ier. 40. 10. He spake comfortably unto them, bidding them gather the Summer fruits, the vines and olives, for now it was the sixth month, wherein they were usually ripe; and if any shall wonder, that any fruits remained to be gathered and were not spoiled by the Chaldee soldiers, who had been so long in that country, it is to be conceived, that they spared them, as not knowing what use they should have need to make of them. It is also further by Jeremiah added, that all the Jews amongst the Ammonites, Moabites, Edomites, &c. came to Gedaliah, and gathered much fruit, neither doth he omit, but speak more fully in the first place of his own coming to him, as Nebuzaradan had appointed.

Then Ishmael who was of the kings seed, and ten men with him came and smote Gedaliah, and the Jews and Chaldeans, that were with him.] This is more fully set forth, Ier. 40. 13. where Johanan the son of Careah and all the captains are said to have come out of the field, that is, from gathering of the Summer fruits, and to have certified Gedaliah, that Ishmael was sent by the king of the Ammonites to slay him, but he not believing it, no not when Johanan told him of it again secretly, and would have cut off • shmael, before he should commit such an heinous and dangerous fact, whereby all the Jews remaining should come in peril, as sheep without a shepherd, without all fear received him, and ten men of the kings of Ammon with him, eating and drinking together; and as Josephus hath it, when they were heavy with wine and sleeping, they fell upon him and his company and slew them all. Why Ishmael did thus is not said, but it may well be conjectured, that he did it out of envy to see Gedaliah thus preferred before himself, who was of the blood royal. And this was done the seventh month to the extreme grief and terror of all the Jews that remained, before two months of his government were fully expired, because they feared, that the Chaldees would come again and destroy them all for this fact. And it is thought by some of great judgment, that in this month the Jews kept a fast therefore during the time of the desolation of their land, as also the fourth month, because in the fourth the city was broken up, and in the fifth because the temple and city were burnt in the fifth, and in the tenth month, because in the tenth Nebuchadnezzar first besieged Jerusalem. For of all these mention is made, Zech. 8. 19. it being promised, that they should be turned into times of rejoicing at their return from captivity.

Then all the people arose and went into Egypt, &c.] Before this it is shown, Ier. 41. 4, 5. that there came eighty men from Shechem, Shiloh and Samaria their beards shaven, and garments rent, &c. And it is said, that they came knowing nothing that had been done against Gedaliah, for they came the second day after, directing their course to the house of the Lord, with an offering to be made at the least in that place, for they could not well be ignorant, that the temple was now burnt. To meet these men, Ishmael went out dissembling sorrow, also for the ruining of the city and temple, and brought them into Mezpah by the way to see Gedaliah, and when he had them in the city he slew them also; most probably, because they loved Gedaliah, whom he envied; and he cast their dead bodies, as also others whom he had slain, into a pit made sometime by Asa, of whom it is said, 1 King 15. 22. that he built of the stones carried from Ramah, Gebah and Mizpah, haply trenching some of part of it with a great trench, like a pit, for the greater strength. And this being done, he took the remnant of the people and the kings daughters, that were with Gedaliah and carried them away captive towards the Ammonites country. But Johanan and the other captains in the field now hearing, what he had done, went with their men against him, and he with eight of his company fleeing away, the captives were all brought back again, and the whole company came to Bethlehem, to pass from thence into Egypt. But before they went the captains spake to Ieremiab, to crave the Lord's direction for them, promising to obey. This Jeremiah did, and after ten days gave them an answer, that they should not go into Egypt, threatening them, if they did, with destruction, if not promising them safety. But they obeyed not, but told Jeremiah that he lied unto them, and so in contempt of that which he said, went into Egypt, carrying him away with them also. Thus the prophesy, which was of a desolation of the whole land for 70. years took effect, a divine providence secretly working with their obstinacy, that no word spoken by the Lord, might at any time fall to the ground.

2 Chron. 36. 20. It is concluded with Nebuzaradans carrying away of captives, and their continuance in Babylon till the Persian Monarchy began, that the prophesy of Jeremiah might be fulfilled, of the lands enjoying her Sabbaths 70 years, of which times beginning and ending, see before upon this, 2 King. 25. Then finally, it is shown, that Cyrus king of the Persians in the first year of his reign, made a proclamation throughout all his kingdom, for the return of the Jews, with which the book of Ezra beginneth, and therefore the explanation hereof I defer, till I come to Ezra.

But before this captivity ended, viz. anno 37 of Iehoiakins captivity, it is said, 2 King. 25. 30. that in the twelfth month of that year, the 27 day, Evilmerodach lifted up the head of Ieho • akin in the first year of his reign out of prison, and spake comfortably to him, and lifted up his throne above the thrones of the rest of the kings, &c. See the same also Ier. 52. 31. but there the 25 day of the month is put for the 27 here. Wolfius saith, that by the Rabbins it is thus reconciled; Nebuchadnezzar died the 25 day, and being buried the 26 day, his son Evilmerodach coming to the crown the 27 day, caused his dead body to be taken up again, and dragged about the streets, that it might appear to all men, that he was verily dead, and then causing it to be cut in pieces, it was given to the vultures to be devoured, that he might be sure, that he could never live again to put him by, as he had once done, when after his seven years living amongst the beasts of the field, he returned to his kingdom, and put his son Evilmerodach in prison, who in that time had taken the kingdom upon him. Now because Evilmerodach haply being at his fathers death in prison with him, spake comfortably to him, and promised him deliverance; Jeremiah sets down this as the day, but because he was not fully delivered till two days after, when Evilmerodach had obtained the kingdom, here it is set down the seven and twentieth day. But Wolfius himself bringeth another solution, viz. that Evilmerodach held a consultation about his deliverance, and propounded it the 25 day, but it was not actually performed, till the 27. Some others, he was loosed from his bands the 25, and the funeral rites being performed the 26 day, in the 27 he was fully delivered. But who shall accurately compare the places together, will rather incline to think, that Jeremiah setteth forth the day of his coming out of prison, and the Kings, the day of his being so preferred, above other captive kings then in Babylon, because, in Jeremiah it is said, he lifted up his head bringing him out of prison; but in the Kings, he lifted up his head from the prison house, intimating two degrees of favor done to him. First, in freeing him from prison, for this was one lifting up of his head. Secondly, in raising him from being a prisoner to royal Majesty, and maintaining him accordingly all his days, for this was another lifting up of his head, being now out of prison. What moved Evilmerodach to show this great favor to Iehojakin is not said, in any of both these places, but if that be true, which the Rabbins report, that Evilmerodach was by his father Nebuchadnezzar put into the same prison where Iehoiakin lay, it may easily be conjectured, that some friendship that grew between them in that time was the cause, and Iehoiakins acquainting him with his first voluntary putting of himself into Nebuchadnezzar's hands, hoping, that he would not have dealt so hardly with him. For this could not but work upon a good nature, to seek to make him some amends in doing him a greater favor, then to any of the kings about him. But if we would know the true efficient cause, it was God's singular providence, whereby this was brought to pass for the verifying of his word, and the encouraging of all kings and men to obey his prophets, as Iehoiakin did in so freely yielding himself to the king of Babylon, that his city Jerusalem and the temple might be spared. For Ier. 24. 5. Iehoiakin and the Jews, who were carried away with him, are said to have been sent away by the Lord, and to have been beloved as good figs, and chosen to have good done unto them, whereas they that were carried away afterwards under Zedekiah were as evil figs, that could not be eaten, and therefore condemned to dispersion and destruction. It was long indeed, before this good was fulfilled to Iehoiakin, and his captived subjects, but now at the end of 37 years it was performed. For although nothing be said of his subjects here, but of him only, yet it cannot be thought, but he faring thus well, they participated with him in the comfort. And for the story before going of Nebuchadnezzar, and of his body being cut in pieces and given to the vultures, there seemeth to be some ground for it, Esa. 14. 19, 20. where it is threatened, that he should not, as all other kings, enjoy the honor of a sepulture, but his dead corps should be cast out. Evilmerodach is by some expounded Junior Merodach, by others foolish Merodach, because he was drawn, as some suppose, by Daniel, who was gracious at the court of the king of Babylon, to do for Iehoiakin and his people, according to the word of the Lord by the prophet Jeremiah, for this profane men count simplicity. But if for this reason he had been so called, the pen-man of the Scripture would not in following such unworthy authors so have called him. I hold therefore rather with the former reason, that he was Merodach the younger, because there was another of the same name before.

And here is an end of the history of the kings of Judah, who came of David, but not an end of his posterity, which continued until Christ, the promised seed of David, as is declared Matth. 1. 12. where twelve generations more are named after Jechonias, the first whereof are Shealtiel and Zerubabel, but 1 Chron. 3. 17. Shealtiel, Pedaiah, and Zerubabel. But of this Genealogy see enough upon Matth. 1.

To conclude, I have in explaining the history of the Kings, so interlaced the Chronicles also, from Saul and David, cha. 10, 11. throughout, that both those books are with the same labor explained also, and the seeming differences reconciled, so that here is nothing passed over but only genealogies from Adam to Abraham, and from Abraham to Ishmael, and to Isaac, and Jacob, and his issue; and the captivity and their return from it. All which was done by Ezra, as Junius saith, together with the following supplement of the history of the Kings of Judah, being for the most part omitted in the history of the Kings, or so briefly delivered, that the reader could not thereby only be acquainted with many memorable things concerning them and their times. And the genealogies being for the most part such, as in divers places of the holy Scripture have been already set forth, and containing only names, shall not need to be any further insisted upon. Wherefore leaving these books, I will hasten towards the book called Ezra, and show so far as I can find any light, what followed after the last captivity under Zedekiah, to the Jews return therefrom, and at and about their return, and after before the coming of CHRIST.

Only whereas some think it not probable, that the Chronicles were written by Ezra, because nine genealogies are mentioned after Zorubbabel, unto which Ezra could not live. I grant indeed, if Ezra had been contemporanean with Zorubbabel, he could not in the course of nature have lived so long, but forsomuch as he came after Zorubbabel about 78 years, as is shown, ch. 7. For he was anno 1 ^o . of Cyrus, and Ezra, anno 7 ^o . of Artaxerxes Longimanus, and for ought we know, might live 30 or forty years after, and if so he attained to above 100 years after Zerubbabel's coming to Jerusalem, and if he grant that he had a son then, he also might have a son soon after his coming thither, so that here are two generations, and who doubts but that in a hundred years and odd there might be seven generations more, seeing Kings amongst the Jews may be noted to have begotten at thirteen or fourteen years of age, so prolifious were that people, by God's singular blessing to make good his promise to Abraham. But if Ezra lived not altogether so long, this argueth not, that the book was not written by him, no more then that Deuteronomy was not written by Moses; because his death and something after it is therein recorded. For as that was done by another hand, as God in his providence appointed; so might two or three genealogies be by some other added to Ezraes, and yet the book may be said to be written by him.

And it is thought that the books of the Chronicles, were written last of all others of the old testament, yea, after the books called Ezra; because by the Hebrews they are placed after it.

EZRA,