A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 8
2 Kings CHAP. VIII.
THIS Chapter contains Three more Oracles of Eliſha: The firſt concerns his foretelling of ſeven years Famine, from v. 1, to 6. The ſecond, the Death of Benhadad, from v. 7, to 10. The third, the Reign of Hazael in his room, from ver. 11, to 14. This is the firſt part of it, the ſecond part returns to Jehoram and Ahaziah, from ver. 16, to 29.
Remarks upon the firſt part and firſt Oracle, are, Firſt, He foretells the Shunamite, that God had call'd for a ſeven years Famine: [Kara] Hebr. ſignifies invited (ſo Junius) intimating by this Metaphor, that N. B. Such publick Calamities are God's Invited Gueſts, they come at his Call and Command, Pſal. 105.16. Jer. 25.29. Hag. 1.11. The Centurion acknowledg'd as much of Chriſt's Power over Diſeaſes, Matth. 8.9. This Famine God call'd for to laſt ſeven years, becauſe (ſaith P. Martyr) the Famine in Elijah's time (which laſted but half ſo long, Luke 4.25. James 5.17.) had not Reclaimed Iſrael from their Idolatry, &c. but continued obſtinate and incorrigible under the powerful Miniſtry of Eliſha, who confirmed his Doctrine by ſo many, even twenty Miracles, therefore is this Famine moſt juſtly doubled to that former under Elijah, for doubling their ſins.
Remark the Second; Eliſha ſhews kindneſs to this Shunamite, for her ſhewing ſo much kindneſs to him, chap. 4.8, &c. He had done much for her before, yet (ſaith P. Martyr) he ſtill proceeds to do more. N. B. A truly grateful perſon can never ſatisfie himſelf in requiting former favours. Hence Eliſha bids her enquire of a place where ſhe might purchaſe Proviſion, for that could not be done in her own Country, ver. 1. therefore at the Prophet's word ſhe went, and ſojourned in the Land of the Philiſtines, ver. 2. where the Famine was not. N. B. For God (ſaith Peter Martyr) begins his Judgments at the Houſe of God, 1 Pet. 4.17. God will bear with the Philiſtines Carting the Ark of God, becauſe they had not God's Law, and knew no better; but if Iſrael do ſo (who had more means of Grace, and Light of Knowledge) then comes the Perez-Ʋzzah, God makes a brea…h upon them, 1 Sam. 6, 7, 10, 11, &c. with 2 Sam. 6.3, 6, 8. So here the Iſraelites were by a ſpecial hand of God puniſhed for their Idolatry, when the Philiſtines eſcaped, having no Eliſha's to inſtruct them. 'Twas lawful for pious perſons (ſaith P. Martyr) to ſojourn there, for Iſaac had done the like upon the like occaſion of neceſſity, Gen. 26.1. So David did upon another occaſion, 1 Sam. 27.1, 2. and Joſeph, Matth. 2.14. Here ſhe ſtayed ſeven years.
Remark the Third; At the end of thoſe years ſhe returns, ver. 3. and cryes to the King for her Houſe and Land, which for her ſo long abſence were ſeized on either by the King's Officers, as confiſcate to the King (ſaith Grotius) or by ſome of her Kindred (ſaith P. Martyr) who had taken poſſeſſion as if ſhe had been dead. N. B. Gehazi's Conference with the King at this Juncture, ver. 4. hath raiſed many doubts about timing this Story. Among Learned men, ſome ſay, this was done before Gehazi had got Naaman's Leproſie; for the King might not talk with a Leper, &c. but P. Martyr, &c. will not allow of any Hiſtorology, or altering the Order of theſe Hiſtories without good ground; affirming, 1. The Law forbad not that a Leper ſhould not be talk'd with, for this King had talk'd with Leprons Naaman, and Chriſt did ſo, Matth. 8.2. Luke 17. ver. 12. 2. He might upon his Repentance be cleanſed from his Leproſie; and there is ſome probability here, that his white Body with Leproſie was ſanctified, in helping him to a white Soul, ſeeing he ſpeaks ſo honourably of his Maſter, tho' he had ſo ſeverely puniſh'd him. And, 3. This bad King was not ſo ſtudious of the Law, but at a due diſtance durſt talk with a Leper; his Curioſity might conquer him to break a Ceremonial Law, who made no bones of breaking God's Moral Law in worſhipping Idols, &c.
Remark the Fourth; The marvelous Providence of God brings in this Shunamite (with her Son) crying to the King for help, juſt at that Juncture while Gehazi was telling him the mighty Miracles his Maſter had wrought, ver. 5. wherein he gave Eliſha ſuch due and true praiſes, as is ſome Argument of his Remorſe for his dear-bought Lye he once told his Maſter. N.B. God ſanctifies our Sins to promote our Salvation, if all things ſhall work for our good, &c. Rom. 8.28. ſome of thoſe twenty Miracles this King himſelf had ſeen, Chap. 3.20. and 7.6, &c. he had only heard a Rumour of the reſt, and being deſirous to know them all diſtinctly, out of his Curioſity he enquires after them of this Eye-witneſs of ſo many: And as he was telling the King, how he had reſtored the Dead to Life, which to a meer natural Mind was altogether incredible, therefore God's Providence ſo diſpoſed of Matters, as to bring in infallible Evidence of the Truth thereof, ſo that Gehazi ſaid [This is the Woman, and this is her Son, &c.]
Remark the Fifth, The wonderful Effects of this Providence of God, ver. 6. Though Gehazi had told King Joram the Truth, yet for his more full Aſſurance, the King asks the Woman's ſelf being preſent, who confirm'd the Truth of Gehazi's Relation; then the King was ſo affected with God's Power and Favour to her, that he readily granted her requeſt, and could not but favour her, whom God himſelf had ſo highly favoured: The King calls for the High Steward of his Houſe, commands him to take Order that all be reſtored to her again, yea the very Rents and Revenues of the paſt ſeven Years Famine (ſaith Menochius) ſo juſt was Joram here (though unjuſt enough to his God) as not to ſuffer any of his Courtiers to be enriched by the Calamity of a Woman, and now ſuppoſed to be a Widow, her Husband being Dead, becauſe we hear nothing of him here, as in Chap. 4.13, 14, &c. He was then old: Peter Martyr notes excellently here, N.B. We ſee Eliſha (both preſent and abſent) is profitable to this his Hoſteſs: Now ſhe could not but think, that her Bed, Table, Stool and Candleſtick were well beſtowed upon ſuch a Gueſt: He is a Niggard to himſelf, that narrows his Bounty to a Prophet, whoſe very cold Water ſhall not paſs unrewarded, Matth. 10.42.
The ſecond Oracle of Eliſha Recorded here (which makes his fourth Oracle) having foretold 1. Plenty in almoſt famiſh'd Samaria. 2. The Death of the diſtruſtful Lord. 3. The ſeven Years Famine. Now this 4th. Concerns the Death of Benhadad, that wicked King of Syria, a Peſt to Iſrael, &c.
Remark the Firſt, Eliſha by Divine Direction now departs to Damaſcus, the Metropolis of Syria, ver. 7. His Errand thither (ſaith Peter Martyr) was to anoint Hazael, according to the Command of his Maſter Elijah, 1 Kings 19.15. there he found Benhadad ſick, not of any Mortal Diſeaſe, but Joſephus tells us, he was only ſick of the Sullens, fretting at the ſhameful flight of his huge Hoſt from the Siege of Samaria, cauſed only by a cauſeleſs fear, whereat he was ſo ſorely vexed, that it makes him ſick of the Fret, &c. there is a marvelous Sympathy betwixt the Body and the Mind, ſaith Peter Martyr.
Remark the Second, Benhadad being told Eliſha was in Town, whoſe many Miracles had made him famous, even in Pagan Nations, eſpecially in Syria for his healing Naaman, Chap. 5.13, 14. for his diſcovering the Syrians Secret Counſels, Chap. 6.12. and diſappointing their Troops, ver. 20. Chap. 6. and putting to flight their Hoſt from the Siege, Chap. 7.6, 7. all theſe things made this Man of God famous among them: So ſick Benhadad ſends to Eliſha, ver. 8. he ſends not for him, but ſends the greateſt Man in his Kingdom, Hazael to him. N.B. 'Tis ſuppoſed, this Hazael had the Place of Naaman, who, if not now Dead, would not wage War againſt God's People, and therefore was diſplaced; and as Benhadad a great King thought it not below him to ſend (not for, but) to a Prophet; ſo nor Hazael, a great Prince, thinks himſelf undervalued to be the Meſſenger: Both being deſirous (ſaith Peter Martyr) of the Prophet's Prayer.
Remark the Third, This great Prince muſt not go from a King to a Prophet empty-handed, 1 Sam. 9.7. therefore ſaith the ſick King to Hazael [Take a preſent with thee, &c.] ver. 8. and it was a right Royal Preſent, ver. 9. even forty Camels Burden (which will bear more than an Horſe or an Aſs) of the choiceſt commodities of Damaſcus, and ſurely that rich Countrey of Syria afforded abundance of pleaſant and precious choice Commodities; ſo that this preſent was more precious and nobler than that of Naaman, Chap. 5.5. N.B. 1. What will not Kings and the greateſt of Mortals ſpare, for procuring Life and Health? even all a Man hath ſaid the old Lyar truly, Job 2.4. By this rich Preſent Benhadad thought to purchaſe the Prophet's Prayers. We are not told, whether Eliſha receiv'd it (as he did that, Chap. 4.42.) but becauſe the ſame Reaſon of his refuſing Naaman's Preſent, was ſtill in force, therefore 'tis probable he receiv'd it not, though Preſents were wont to be preſented to Prophets, as above, &c. 1 Kings 14.3. N.B. 2. Behold how the Hearts of Kings are in the Hand of the Lord, Prov. 21.1. the Lord changeth both the Words and the Hearts of Kings, Dan. 3.28. this ſame Benhadad, who before perſecuted Eliſha as an Enemy, Chap. 6.13, 14. doth now in his extremity Court him honourably as a Father, ſaying [Thy Son Benhadad hath ſent me to ſay to thee, ſhall I recover, &c.]
Remark the Fourth, The Oracle Eliſha Anſwers, ver. 10. in ambiguous Words [Thou mayſt certainly recover]. the Hebrew particle [Lo] may be read either as a Negative [ſay not] or as a Relative particle [ſay to him] therefore (ſaith Sanctius) the Prophet mock'd this wicked King (as Micajah had done Ahab when he bid him [go and proſper] 1 Kings 22.15.) and deludes him (ſaith Piſcator) with vain Hopes of Health again, but Tremellius renders it [non omnino revaleſces] thou ſhalt in no wiſe recover, ſo that Hazael manifeſtly lied (ſaith Lyra) in returning his Anſwer, ver. 14. ſome read the Words Interrogatively [Say to him, ſhalt thou indeed recover?] (as thou doſt flatter thy ſelf): No (which Negation is implied in the very Interrogation) The Lord hath ſhew'd me, that he ſhall ſurely Dye▪ Peter Martyr here adds alſo, that this ſeeming contradiction is eaſily reconciled; for Eliſha doth but tell Hazael, that Benhadad's Diſeaſe was not Deadly in its own Nature, 'tis not ſo mortal of it ſelf, as to take away his Life, but though he dye not by this Diſeaſe, He ſhall ſurely Dye by another Cauſe, to wit, by Suffocation, ver. 15.
Remark the Fifth, The Prophet fixed his Eyes upon Hazael, ver. 11. and look'd with ſuch an awful Gravity, as put this Peer to the bluſh, but Eliſha wept, foreſeeing all the Villanies, that this Hazael would execute upon Iſrael, as Chriſt did, Luke 19.41.
The Third Oracle of Eliſha Recorded here (which makes his Fifth, as before) is his foretelling Hazael ſhould come to the Kingdom, ver. 12, 13.
Mark 1. Hazael with Reverence asks [Why weepeth my Lord?] Eliſha anſwers, becauſe I foreknow from Elijah my Maſter, that thou wilt be King, 1 Kings 19.15, 16. and then wilt thou exerciſe and execute moſt exceſſive Acts of inhumane Barbarities upon Iſrael: The Evil of ſinning, I foreſee in thee, and the Evil of ſuffering I foreſee in them, is the double Cauſe of my Tears.
Mark 2. Hazael replies, ſtill with Reverence to the Prophet [Is thy Servant a Dog? &c.] to do ſo, more like a ravenous Beaſt than a reaſonable Man: Peter Martyr puts a double Senſe upon his Words. 1. I am now but a mean Dog (as 2 Sam. 3.8.) and have no Power to act ſuch Cruelties which none but a King can Act, which I am not, nor am like to be: Or 2. Hazael at this time might abhor ſuch barbarous, curſt and cruel Actings, as rending forth the Bowels of Women, and daſhing their Children in pieces, &c. he might here ſpeak ſincerely [be it far from me] not knowing his own Heart. N.B. No Man knows before hand what Depths of the Devil, Rev. 2.24. lay lurking in the bottom of his Heart, which is deceitful, above all things and deſperately wicked, Jer. 17.9. only the Lord knows it, ver. 10. who ſearcheth the Reins, and before whoſe Eyes all things lay diſſected and with their Faces upward (as the Word foreign ſignifies) Heb. 4.12, 13. Inſomuch that he knows beforehand, both what good men will do hereafter, Gen. 18.19. and what wicked men will do alſo in after-times, and this ſame all-knowing God, John 21.17. Acts 1.24. reveal'd to Eliſha, this bloody Diſpoſition to be in Hazael, and though he did not ſuſpect himſelf to be ſuch a Dog at this time, yet when he came to be King, his Honours chang'd his Manners, and he became ſuch a ſavage devouring Dog, juſtly for the Vexation and Vaſtation of Idolatrous Iſrael, as God's ſcourge to them.
Remark the Fifth, Hazael returns with Eliſha's anſwer to Benhadad, ver. 14, 15. Wherein Mark
1. Hazael relateth the Prophet's anſwer by halves only, and with as much honeſty (ſaith Junius) as he afterwards ſtrangl'd his Soveraign: He repreſents only one part of the Prophet's Words, concerning the poſſibility of his recovery, becauſe his Diſeaſe was not mortal, but he conceals what the King moſt deſired, namely, the Event and Iſſue of his Sickneſs: And this he did out of deſign to make his Maſter the more ſecure, that he might the better execute his Treaſon.
Mark 2. The means whereby Hazael murder'd his Maſter was a wet cloath, ver. 15. Hazael, being impatient of delay, leſt the King ſhould recover from his Fever, which his fretting had caſt him into, pretends to cool and cure Benhadad's burning Fit (ſaith Piſcator) but intends to ſtifle him, as he did: And this he the more boldly attempted, becauſe the Prophet's Prediction made him confident of the ſucceſs; which Oracle (ſaith Peter Martyr) excuſes not Hazael's Treaſon and Treachery. He made too much haſte (ſaith Grotius) to accompliſh God's Oracle, but he ought to have waited God's time: Though ſome ſay, Hazael applied it at the King's command, who unable to bear his burning, bad him to do ſo, but not to Choak him.
Mark 3. This Crafty Traitor did ſo cunningly contrive his Maſter's Death (ſaith Peter Martyr) that 1. He could not cry out [Murder] when his Mouth was ſtop'd with this cloath: And 2. There appear'd no wound upon Benhadad's Body▪ only his Breath was ſtop'd, hereby Hazael was not ſuſpected by either Peers or People to be the Murderer, and therefore they quietly ſuffer'd him to ſucceed the King in his Throne, whom none durſt oppoſe, becauſe powerful with the People: Did not theſe two (Benhadad and Hazael) make two famous Syrian Gods, both which (ſaith Joſephus) are worſhip'd with Divine Honour in that Countrey? N.B. Many Kings may thus be murder'd, and the World never the wiſer, &c.
2 Chron. Chap. 21. with 2 Kings Chap. 8. ver. 16, to 25.
Remark the Firſt is, A Preliminary Word to this following Hiſtory, becauſe the Narrative of Jehoram King of Judah begins here, 2 Kings 8.16. and carried on to ver. 25. but more amply deſcribed in 2 Chron. 21. throughout the whole Chapter. Therefore is it neceſſary to joyn thoſe two Hiſtories together, and the rather, becauſe the latter by Ezra is far larger than the former of this Book of Kings, which as ſome ſuppoſe was writ by Jeremy, wherein we find oft but a ſhort account, ſo 'tis ſupplied in the Book of the Chronicles, as hath been obſerved before: And whereas the two Sons of Ahab, and Jehoſaphat had much what the like Names, (through the Confederacy and Affinity of the two Fathers) and both of them lived and reigned together at the ſame time, therefore for Diſtinction-ſake, I call the King of Iſrael, the Son of Ahab, Joram, and the King of Judah, Jehoſaphat's Son, Jehoram.
Remark the Second, Jehoſaphat is ſtill alive, until the fourth Year of Joram the Son of Ahab, 2 Kings 8.16. and then Jehoſaphat Dying, his eldeſt Son Jehoram Reigned in his ſtead, 1 Kings 22.50. 2 Chron. 21.1, 2, 3. though he had ruled as a Viceroy in his Father's both Abſence and Old-Age: And 'tis not improbable, but that this Jehoram had a fair Deportment while his Father lived, becauſe he twice committed the Government of the Kingdom to him: No ſooner was Jehoſaphat (who had awed him while he lived) now Dead, but he ſhew'd himſelf in his black and bloody Colours, and being a groſs Idolater became ſo bloody minded, that to ſtrengthen himſelf from Corrivalſhip in his Kingdom, he murther'd all his own Brethren. N.B. The Rabbins tell us, that he ſlew them, becauſe they did Patrizare, follow their Father's ſteps, and walk'd in the good ways of Godly Jehoſaphat, and would not by any means conform to his curſed Idolatries: He was ſo bad a Son as a good Father could well have, &c.
Remark the Third, He had a wicked Woman to his Wife, Athaliah the Daughter of Ahab, 2 Chron. 21, 6. who drew him to follow her Father's wicked ways, 2 Kings 8.18. ſhe degenerated not from that Beldame her Mother Jezebel, who ſtirr'd up her Husband Ahab to work wickedneſs, 1 Kings 21.25. ſo this Daughter of Jezebel (or Siſter to Ahab, as ſome ſay, however a ſecond Jezebel) did the like to her Husband Jehoram [foreign] like Bird, like Egg. Good Jeboſaphat (ſaith Peter Martyr) was much miſtaken in his meaſures, when he match'd his eldeſt Son and Heir Apparent of his Kingdom, with ſuch an Idolatrous Branch and Brat. No doubt, but Jehoſaphat did it upon a Reaſon of State, and out of a ſeeming Godly Policy, that this Marriage might be a means to unite the two divided Kingdoms under one Head, and in the true Religion, but matters happened quite contrary, and this unequal Marriage is noted here and elſewhere, as the cauſe both of the notorious wickedneſs of his Poſterity, and of the grievous Calamities that befel them thereupon. N.B. Oh the ſad Effects of violating Divine Laws, for the ſake of Humane Reaſons! After theſe three Preliminary Remarks, come we now to a more particular Deſcription of this degenerate Son of a good Father.
Remark the Firſt, This Jehoram the Son of Jehoſaphat, laid a bloody Foundation of his Kingdom in the ſlaughter of his own Brethren, and of many of the Nobles of Judah, becauſe (ſaith Tirinus) his Brethren oppoſed him in his departing from his good Father's Religion, and eſtabliſhing Idolatry, and the Nobles took part with them in this good Oppoſition, and he feared (ſaith Oſiander) that theſe honeſt Noble-men would revenge the murder of his Brethren. Hence Sir Walter Rawleigh well obſerves, that this Jehoram was the firſt that is mentioned to have ſet up Irreligion by force. This deſperate Tyrant thought it a greater Happineſs to be feared, than to be loved, he cuts off thoſe he feared, by whom he might have been dreadful to others, 2 Chron. 21.4. This Foundation laid Romulus of the Roman Kingdom in the Blood of his Brother Rhemus, and many more in Ancient Hiſtory, and this is the modern Turkiſh manner alſo. N.B. A Wicked Wife (that Jezebel of Jeruſalem) Athaliah drew Jehoram to all this Villany.
Remark the Second, See how ſurely his heinous bloody and inhumane Sin found him out, Numb. 32.23. for firſt, a terrible and ſtinging Letter of Elijah's writing came to his hand, 2 Chron. 21.11, 12, 13, 14, 15. when he ſaw (or foreſaw) the Spirit of Jezebel working ſo bloodily in the Butchery of his Brethren and Nobles, wherein Elijah lets Jehor… know, that he ſinned wilfully after he had received the Knowledge of the Truth from …is good Father Jehoſaphat, and now there remained no more Sacrifice for Sin, but a certain fearful looking for of Judgment, and fiery Indignation, which ſhall devour both his Perſon and Family, Heb. 10.26, 27. N.B. There be various Opinions about this Letter of Elijah to Jehoram, upon which abſtruſe Point, I am requeſted to inlarge, &c.
The Firſt is, The Romiſh Doctors, Cauſſinus (and this Jeſuit Cauſſinus makes Elijah the firſt Monk among Mankind, who founded the order of the Carmelites) and ſuch as do Papizare ſymbolizing with the Romiſh Church, do affirm, that this Letter Elijah ſent out of Paradiſe, by the hand of an Angel, ſeven or nine Years after his Tranſlation and Aſſumption thither [Ita ſanctis mortuis res vivorum ſunt curae] Thus the Saints departed take care of the affairs of thoſe that live in this lower World, ſaith Genebrard, a Popiſh Divine of Paris, a good Hebrician, but a petulant Writer, this is aſſerted to authorize that Romiſh Doctrine of Saints and Angels Invocation: Our Biſhop Andrews gives this Character of this Genebrard, that he ſerved to verifie, much Learning and Railing may be Accidents in one Subject: And great Grotius himſelf doth thus far gratifie this Popiſh Point, ſaying, that this Letter, to be written by Elijah after his Rapture, is no more to be admired than the Divine Dream of Judas Maccabens, wherein he ſaw Onias the High-Prieſt, and Jeremias the Prophet Praying for the People after they both were Dead, 2 Maccab. 15.12, 13, 14. but Sir Walter Rawleigh ſaith better, that theſe Conceits grounded only upon the Jewiſh Rabbins Traditions are Tales, ſomewhat like the Fable deviſed by Eraſmus, of our Lady's, the Mother of our Lora's Letters, or of the Verſe that was ſent from Heaven by St. Giles: 'Tis as ridiculous to ſay, that Elijah appear'd with this Letter to ſome good Man, the Meſſenger hereof, as indeed he did to the three Diſciples at Chriſt's Transfiguration, Matth. 17.3, 4, 5. long after his Tranſlation.
The Second Opinion is, That of Maluenda and Mariana, who deny that this was Elijah the Thisbite, but another Prophet of the ſame Name, or that Eliſha was call'd here Elijah, becauſe he came in the Spirit of Elijah reſting upon him: Thus John Baptiſt is call'd Elias for the ſame Reaſon, Luke 1.17. Matth. 17.12, 13. with this Opinion of thoſe two learned Jeſuits both Junius and Piſcator ſeem to concur, ſaying, that it was Eliſha's Letter, yet bearing the Name of Elijah's (in whoſe Spirit and Power it was written) that the writing might have the more Authority and weight with it.
The Third Opinion is, That of Dr. Lightfoot, who in his Chronical Order of this Hiſtory placeth this Paſſage in Elijah's Life-time before his Tranſlation, ſaying, 'tis ridiculous to hold as the Jews do, that Elijah ſent this Letter out of Heaven after he was rapt up thither, but this Jehoram ſlew his Brethren, and the Princes of Judah, preſently after his Father had left him in the Throne, and was gone away for Moah: His Father Jehoſaphat being now out of the Land, he riſeth up againſt his Brethren and Nobles, and ſlew them, reſolving to keep the Kingdom; Elijah, being yet alive, heareth of this, writes this ſtinging Letter to him.
The Fourth and moſt received Opinion is, That Elijah, before his Rapture, did foreſee by his Prophetick Spirit, what a wicked King this Johoram would prove, ſo impious, as not to endure a living Prophet to declare the Truth to him upon Earth, therefore Elijah while alive writes this Prophecy and left it (ſaith Dr. Mayer) with Eliſha (as he did that concerning Hazael's and Jehu's coming to their Kingdoms, as they walked and talked, 2 Kings 2.11.) who was to convey it to him at a convenient time, that thereby Jehoram might be more convinced of his Sin, and confounded for his Villany, when he ſhould ſee a writing brought to him from one that was now in Heaven.
N.B. 1. The former Opinions do rather cut the Knot, than looſe or untye it: 'Tis but fabulous to ſay Elijah writ it from Heaven. 2. Elijah's foretelling future things concerning Jehoram, was no more than what Ahijah did of Joſiah, 1 Kings 13.2. and Iſaiah of Cyrus, Iſa. 45.1.3. 'Tis apparent that Elijah was tranſlated before this Paſſage, for Jehoſaphat ask'd [Is there not here a Prophet of the Lord, and 'twas anſwered, here is Eliſha that poured Water on the hands of Elijah] 2 Kings 3.11. by which it appeareth, that Elijah was now tranſlated, Chap. 2.10. for Eliſha was not famous till after it. 4. The Order of Scripture-Chronicle (ſaving the Credit of that moſt learned Chronicler aforenamed) ought not to be inverted, but upon unavoidable Emergencies, when a full Story is related together. 5. The marvelous Providence of God in preſerving this Prophecie of Elijah in thoſe corrupt times after the Rapture of Elijah, inſomuch that it came ſafely and ſeaſonably to Jehoram's hands, and ſo are to our hands conveyed the writings of the Prophets and Apoſtles as from Heaven calling us to repent.
Remark the Third, This Prophecy of Elijah concerning Jehoram is not periſh'd, but is extant ſo far as it is expedient for the Church to know it, 2 Chron. 21▪ 12, 13, 14, 15. Wherein the Contents,
Mark 1. Elijah upbraids him for being ſuch a Degenerate plant of ſ…h a bleſſed ſtock as David, Aſa and Jehoſaphat were; to depart from the good Patterns of Godly Progenitors is a great Aggravation: His Preſumption in being a Son and Succeſſor of David (on whom God had promis'd a Succeſſion) was hereby quaſh'd for his Ingratitude, &c.
Mark 2. He chargeth him not only for deſpiſing the wiſe Counſel and good Example of his godly Anceſtors, but alſo for following the wicked Ways of the Kings of Iſrael, who were all Impious and Idolatrous, ever after the Kingdom of David was divided into two.
Mark 3. He accuſes him alſo for the Slaughter of his Brethren, &c. who were Innocent and Religious, ſetting themſelves to maintain the true Worſhip of God, and to oppoſe his Idolatry: This Jehoram would not hear of by word of Mouth, now is told it by one now in Heaven.
Mark 4. He is told likewiſe, ver. 14. that God will ſmite his People, becauſe they had complied too much with his Compulſions to Idolatry, ver. 11. A Prince is puniſh'd in his people, Prov. 14.28. ſaith Mariana here.
Mark 5. The divine Threatning riſeth higher, Not only the Lives of thy People, but of thy Children alſo, ſhall go for the Lives of thy Brethren and Nobles; yea thy Wives and Goods ſhall be plagued likewiſe.
Mark 6. Then thy perſon ſhall be ſmitten with a mortal Diſeaſe, which after Two Years time of torturing Torment ſhall deſtroy thee, ver. 15. All this was accompliſh'd, ver. 16, 17, 18, 19, 20. Yet all this long time of intolerable Dolor was but a Typical Hell, and only a foretaſte of Eternal Torments, unleſs he Repented: He departed undeſired at laſt.
Remark the Fourth; The marvelous mixture of the White of Mercy with the Black of Miſery here checker'd together,
Mark 1. Though God's Judgments were ſeverely executed upon this wicked Jehoram and his Family, yet the Lord extinguiſh'd it not utterly, but reſerved him a Lamp for David's ſake, 2 Kings 8.19. 2 Chron. 21.7. Though God, the Avenger of all ſuch unjuſt Murders, ſoon after this did execute Vengeance upon himſelf and his Children, 2 Chron 21.17, 18. and upon his Grand Children alſo, Chap. 22.10, 11. yet Jehoaaz was left of the one, and Joaſh of the other; out of which reſerved ſmall Lights or Lamps came at length the Light of the World, the Sun of Righteouſneſs.
Mark 2. Though Edom Revolted in his time, ſo fulfill'd the Prophecy of Iſaac, Gen. 27.40. which had ever been Tributary to Judah from David's time, 2 Sam. 8.14. with 1 Kings 22.47. yet God gave Jehoram a Victory over the Edomites, 2 Kings 8.21. but it was ſo lame, that he could not proſecute it throughly; for Libnah (one of his own Cities of Judah, and given to the Prieſts, Joſh. 21.13. 1 Chron. 6.57.) Revolted in his abſence, ver. 22. Theſe godly Prieſts not enduring his late Innovations, and other Abominations, forſook their Obedience, becauſe he had forſaken the Lord, 2 Chron. 21.10, 11. God wrote his Sin upon his Puniſhment: He had caſt off God's Yoke, and broke his Covenant, the ſame is done to him both at home and abroad.
Mark 3. Wicked Practices never proſper long: The Lord (that holds the Spirits of Enemies in his Hand) let looſe the tamed Philiſtims, the ragged Arabians, &c. againſt him; they come and plunder Jeruſalem and the King's Palace, 2 Chron. 21.16, 17. and ſlew all his Sons but the youngeſt, Chap. 22.1. Yet Athaliah eſcaped for a publick Miſchief; and though he alſo eſcaped the hands of Men, yet the hand of God ſtruck him ſo, that he died of a moſt loathſom Diſeaſe, his Bowels burſt out, ver. 18, 19, 20. He that had no Bowels for his ſix Brethren, hath now none for himſelf: He was weary of his own Life for great pain, and his People was weary of him alſo.
2 Kings 8.25, 26, &c. 2 Chron. 22.1, &c.
In both thoſe places we have an Account of Jehoram's youngeſt Son, who ſucceeded his Father in the Throne of Judah.
Remark the Firſt; This Man was a King of three Names, (1.) he is call'd Jehoaaz; 2 Chron. 21.17. (2.) Ahaziah, 2 Chron. 22.1 and, (3.) Azariah, ver 6. He was a Sprig of that wicked Woman Athaliah, who was altogether guided by her deviliſh Directions. No wonder if it be ſaid [He did wickedly, &c.) 2 Kings 8.27. when ſuch a crafty and imperious Beldame (as Athaliah) was his Counſeller, 2 Chron. 22 3. And though there ſeems a difference about this King's Age when he began to Reign, 2 Kings 3.26. ſaith [22] but, 2 Chron. 22.2. ſaith [42.] The Hebrew reads this latter place, [The Son of two and forty Years] to wit, of Omri's Houſe, in which it fell, and Ahaziah with it, who was of Omri's Pedigree by his Mother Athaliah. This the Text directs us to, when it calls his Mother the Daughter of Omri, ver. 2. which was indeed the Daughter of Ahab, as Dr. Lightfoot obſerveth:
Remark the Second; This King of Judah with his three Names, would needs aſſiſt his Couſin Joram King of Iſrael (Ahab's Son) in his War againſt Hazael at Ramoth-Gilead, 2 Kings 8.28. as Ahaziah's Father Jehoram, and his Grand-father Jehoſaphat Kings of Judah, had been bewitched with the Houſe of Ahab to aſſociate themſelves therewith to their own Damage. N. B. So was this Ahaziah bewitched alſo to his own Deſtruction, for his complemental Viſit to wounded Joram, which coſt him his Life afterward.
Remark the Third; In this Siege of Ramoth, Joram King of Iſrael received by the Syrians ſuch a mortal Wound, as made him ſick of a Fever, 2 Kings 8.29. It ſeems Kings in thoſe times expoſed themſelves unto great dangers in Battles. As this ſame War was begun by Ahab the Father and proved fatal to him, 1 Kings 22.3.34. ſo it did no leſs to this Joram, Ahab's Son. Here was he wounded, and went down from Ramoth, about twenty-four Miles, to Jezreel (a place of greater ſecurity) to be healed, &c. 2 Kings 9.15. ſo that Jehu had a fair opportunity (ſaith P. Martyr) to fall upon Joram when he was withdrawn from his Army thither, for Curing his Wounds.
The Fourth Remark is, The final Fall of thoſe two wicked confederate Kings is deſcribed together, with the fall of the Grand Jezebel, in 2 Kings 9. 1. Of Joram King of Iſrael, ver. 24, 25, 26. 2. Of Ahaziah this King of Judah, ver. 27, 28, 29. Then 3. of Jezebel that impious Queen, ver. 30, 31, to 36. Whereas in the 22. of Chronicles the account there given doth only concern this man with three Names, where we find ſeveral Circumſtances of his laſt End deſcribed, which are not Recorded in the Book of Kings, as well as of his firſt beginning to Reign, which he did by the Authority of the Sanhedrim, then ſitting in Jeruſalem, ver. 1. while Jehoram under his dolorous Diſeaſe, took no care to ſettle a Succeſſor. So ver. 9. gives an Account (omitted in the Book of Kings) that Jehu allowed this wicked Ahaziah an honourable Burial for the ſake of his good Grand-father Jehoſaphat, from whoſe honoured Duſt he received this Favour, though a degenerate Grand-ſon: Holineſs hath its Honour even from thoſe that have it not: God moved them to bury him, from reſpect to Jeboſaphat, &c.