Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Kings · Chapter 10
CHAP. X.
NOw Ahab had 70. sonnes in Samaria (that is, of his own, and the sonnes of his sonnes and daughters) and he wrote letters to the Princes of Israel, and the Elders in Samaria, who brought them up, &c.] That is, saith Iunius, to such princes, V. 1.as Ioram had sent to Samaria with his children, to keep there with them, and to tutour them in the houses of the Elders, who were as Aldermen in that city, Junius.when be went out to war against the Syrians. Although I cannot see, but that we may well grant, a longer time of their abode in that City, as being the chief City of the kingdome, that amongst the great ones, there they might have noble education. But to let this passe, Iehu having slaine Ioram, the chiefest of Ahabs family, it remained now that he should cast about, how to cut off all the rest, and to this end he offers the Samaritans and Princes of Israel residing there for the cause before said, if they would, to set up one of their masters V. 3.sons for king, and to fight for him, telling them, that they had means so to do, chariots Lyra. P. Martyr.and horses, a defenced city, and armes. Which some interpret, as spoken ironically, seeing the chariots and armes were now in his own power, he being generall of the whole army at Ramoth Gilead, others as spoken seriously for the great strength of Samaria, and because most probably, although a great army was then in another place, yet Samaria was not left without sufficient strength, there being so much of the bloud royall there, and other princes with them. It seemeth to me, that he was not serious, because if there had been such strength, he would not have delayed the time by writing, but immediately have hastened thither with his army to destroy Ahabs posteritie, lest forces being gathered together for their defence, that work might have proved difficult and tedious. He wrote then thus unto them, as conjecturing, that it would fall out as it did, that they apprehending his great power, having the command of an whole army ready prepared, and their own inability to resist him, would presently yield unto his will.
Iehu having received answer to his letters, that they were all his servants, and V. 5. V. 6. V. 7. V. 8. V. 9.would doe whatsoever he commanded, wrot again that they should bring him the next day by that time, all the heads of their masters sonnes, which was done accordingly, they being all instantly slain. Then Iehu bad that they should be laid by the gate upon two heaps till the morning, whereby it seemeth that they were brought thither late in the evening, wherefore he deferred his going out to see them, till the morning, and then coming to the gate, he said to all the people whom hee most probably appointed to be there, together with the men that came from Samaria, yee are just, I have conspired against my master and slain him, but who slow all these?] Thus justifying himselfe by their fact, who had now shed much more of the royall blood then hee, and the more to justifie both himselfe and them, he applyeth the prophesie of Elijah against Ahabs house as now fulfilled, saying; know yee now that V. 10. P. Martyr.nothing of the word of the Lord shall fall to the ground, &c. P. Martyr notwithstanding this prophesie, chargeth the Princes of Samaria with too much timerousnesse, perfidiousnesse and parricide, because they did not first entreat for the sparing of their lives, who were committed to their care and custody; but to save their own lives and estates, at the command of Iehu committed this great murther, saying, that although this was to be done, seeing God had decreed it, yet they not knowing that it was committed to Iehu to see this execution done, neither first consulting with any prophet about it, but being carried with a base fear of loosing their own lives, may justly be condemned therefore. But for so much as their king was now dead, and Iehu was known to be king, and most probably known to be set up to cut off the wicked house of Ahab, yea happily he intimated so much in his letters unto them, although it be not expressed; I think rather that they sinned nor herein, but did according to their duty to God, whose will they would not resist, and to the new king, to whom they yielded so ready subjection, according to Gods law. There Rom. 13. 1.may seem indeed to have been much pusillanimity in them, because they were moved to yield by this consideration, that two kings could not stand before him, and therefore they concluded, that they should be much lesse able to make head against him, but it was an higher power that moved them thus unanimously to submit unto Iehu, whom he had set up, and therfore though they feared, and without any resistance obeyed his command, it is not to be marvelled at, as too much timerousnesse.
Thus the word of God alwayes takes effect, and all the wicked thereby threatned, Note. are at the length punished most severely. Neither is it cruelty in the executioners that being hereby set awork, kill and slay them; but zeale, and justice, seeing it is most just for any man to doe whatsoever God willeth to be done, his will being the rule of justice.
And Iehu slew all that remained of the house of Ahab, and his nobles, his acquaintance, V. 11.and Priests.] They were all a company of idolaters, and although they came not of Ahab, yet they were of his houshold, and so were included in the name of his house, which Iehu was bidden utterly to destroy. Some by the Priests here spoken Lyra.of, understand those mentioned, v. 24. holding this of his slaying his Priests here to be spoken by anticipation, it being meant, that he did it not now, but soon after, the manner whereof followeth, v. 20. 27. &c. But others better by these P. Martyr.Priests understand the kings Chaplains in his house: for Iezabel is said before to have had 400. that ate bread at her table, and therefore it is not to be doubted, but that her sonne had some, whom he kept in his house. By the word notos, signifying acquaintance, Theodoret understandeth his prophets, who took upon them to foretell things to come, wherefore he readeth it foreign knowers. But the word foreign signifieth rather men known unto him, as conversing dayly with him when he had V. 12.thus cut off the house of Ahab in Iezreel, he went to Samaria, and upon the way thither, he met with the brethren of Ahaziah at Bethekedi of the shepheards] according Junius.to Iunius, that is, the house of binding sheep to be shorne, unlesse it had the name from that which was done there at this time, viz. the slaughter of the 42 brethren of king Ahaziah here, because kings are shepherds of the people. But this is farre fetcht, seeing although kings be sometimes so called, yet not without further explication, and their brethren are not so called, neither were they bound here, but slaine; and it was now the knowne name of the place, and not afterwards uppon this occasion so called. They being asked, did not only tell who they were, but V. 13.that they went to salute the children of the king and Queen. Here it may first be doubted, how these can be said to be the brethren of Ahaziah, seeing he was the youngest, and that he was made king, because the Arabians had slain all his elder brethren? 2 Chron. 22. 1. Sol. By brethren, kinsmen also were understood amongst the Hebrewes, and these are called v. 8. sonnes of the kinsmen of Ahaziah, ministring unto him, and Princes of Iudah. Secondly, whether Iehu did well in killing these who were none of Ahabs house? Sol. God himselfe justifieth him, v. 30. and therefore he did undoubtedly, that which was right herein. For although they were not of Ahabs house, yet there was great familiarity betwixt these and them, they were birds of a feather, and joyned to Ahabs house in idolatry, for which by the law of God, they ought to be put to death. Thirdly, whether they were going to visit the children of Ioram and Iezabel, because if Iehu met them in his going to Samaria, they were come past the place where they lived; I doe not think with some, that they were travelling to Iezreel, supposing them to be there, for betwixt great persons so linked together in love, there is often certain intelligence, that they may not mistake the place, but as they came from Ierusalem towards Samaria, he might meet them, where the way from Iezreel met with theirs. Fourthly; why were they so foolish to put thēselves into so great danger meerly upon complement at this time? Sol. They were doubtlesse ignorant, that the kings children were slain, or Ioram or Ahaziah, which also their free acknowledging, for what end they came, argueth; so also Josephus and Tostatus, though some think otherwise, Josephus. Tostatus.and that they lurked at this place to hide themselves, having heard before this, how things went. But the place, where they lived being farre South and Samaria Northward, they might well be ignorant of that, which had been so lately done, as Lyra Lyra.reasoneth. Fiftly, why 2 Chron. 22. 8. these are said to be slain, and then Ahaziah, whereas he was slain before? 2 King. 9. 27. and these some dayes after, ch. 10. 12. Sol. The history being so fully, according to all the circumstances, set forth in the Kings, the Chronicles do onelyonly set forth somewhat of it briefly, not respecting so much the order, as the thing done, with some particulars before omitted. And therefore because nothing was spoken before of the slaying of Ahaziah by Iehu, it is finally set down, though out of place, because Iehu was now going to Samaria, where he is said to have been found hiding himself, of which see before ch. 9. 27.
Then going forward he found Ionadab the sonne of Rechab, &c.] Rechab came of Iethro the father in law of Moses, otherwise called the Cynean, from the place V. 15. 1 Chron. 2. 55.where he dwelt, and Rechabs father is said to be Chamoth, who it seemeth, came of Heber, which of old seperated himself from his own nation to go and dwell with the Manassites, when they went and dwelt in the mountanous parts of Iudah, and Judg. 4. 11. Judg. 1. 16.this Iethro was also called Hobab. He was a most godly man, and full of zeal for God and against idols, and led a most strict life, and enjoyned the like to all his children, as we may see Ier. 35. And for this cause he was had in great honour among the people, wherefore Iehu seeing him upon the way, thought it would be a great grace unto him to take him along with him, and for this cause after salutations he caused him to come up into his chariot to ride with him to Samaria, saying, come with me and thou shalt see my zeal for the Lord.
Iosephus saith, that he was his old acquaintance, and now told him, what he had Josephus.done at Iezreel against Ahabs house for idolatry, and if so, then Iehu was well disposed before, seeing otherwise he would not have been linked in friendship with such a man. But there seemed by this his saying, to be some tang of hypocrisie in him, because he would have his zeal seen by men, which appeared more afterwards, when having put downe the idolatry of Baalisme, he fell to that of Ieroboams calves, v. 29.
When Iehu was come to Samaria, he smote all that remained more unto Ahab, that is, all that were any way allied unto him, and whom he had used, as his instruments V. 17.to advance idolatry, thus doing there, as he had done before in Iezreel. V. 18. V. 19. V. 20. V. 21.And having by this means made the kingdome sure, all enemies being cut off, that might hinder his peaceable enjoying thereof, he calleth the people together, and by a stratagem making a shew, as if he would set up the worship of Baal, getteth all the worshippers of Baal together in the house of Baal, and there causeth them to be slain. If it be demanded here, whether Iehu sinned not in thus dissembling? Martyr P. Martyr.answereth, that he did, because he lied to the encouraging of the Baalites to sin, who haply for fear would otherwise have left their idolatry many of them, and by this his dissimulation he grieved and gave occasion to many good men to think hardly of him, as destroying the house of Ahab for none other cause, but to get his kingdome. And what is said by others in justifying Iehu he taketh away: as that it was but an officious lye, that he made it soon appear with what minde he did this, and God knew the goodnesse of his intent, to which he answereth, that to make an act good, not onelyonly the intention must be good, but the thing lawfull, and that sin may be committed as well in a shorter as in a longer time, and that although it were but an officious lye, it was a sinne, which he illustrateth by the practice of some against the Priscillianists in Saint Augustines time, who were a Sect that could not be discovered, that they might be punished accordingly. For when any of them were taken and examined, they would deny all their tenets, wherefore some Christians, who stood for the truth, feigning themselves to be Priscillianists also, had in private all which they held, declared unto them, whereby they were discovered. But this fact of theirs Augustine condemneth, lib. de mendacio ad Consentium. Neither Augustine.was this of Iehu an officious lye, that is, tending to good to some, and to no hurt to any, because, as hath beene already shewed, this tended to evil to divers. Lyra also saith, that this lying was not commendable in Iehu, but onelyonly his fervent Lyra.zeale to destroy idolatry, and to finde out idolaters appeared, for an example to all Christian Kings. And H. Cardin. agreeth with Martyr, saying, why should we Hugo Cardin.seeke to excuse him from lying, when as he sinned so fouly by Idolatry? Yet Pellican calleth it a godly deceit, wherewith it was just with God, that they should Pellican.be deceived to their destruction, who had deceitfully drawne others to their damnable superstition. And Tostatus saith, that Iehu spake ironically, as Elishah did, Tostatus.when he bade the Baalites to take a sacrifice to offer to Baal, and to call upon him, and when they were calling, to cry aloud, for surely he is a God. And this is not so much to be laboured about to justifie Iehu, as other godly Princes, who have by all meanes sought to finde out and to punish idolaters, as Constantius, the father of Constantine the Great, who being a Christian in heart, made an Edict, that all, who were Christians should lose their places, because he would not be served by any such in his warres; but when all sincere Christians had hereupon forsaken his tents, they were recalled againe, and the other put out.
It is true, to lye or to dissemble is a sinne, so likewise it is a sin to kill, but when any are by God adjudged to death, as all idolaters in Israel were, as the Magistrate may kill them, and root them out of the land, so he may use any subtile meanes, to circumvent and finde them out, which to others it is unlawfull for to doe, but they must be dealt truly and plainely withall, as being fellow members, and not lyed Ephes. 4. 25.unto. Otherwise Ioshuah to winne Ay might not have used that dissimulation to make a shew of fleeing away to draw them into the danger of an ambushment; nor the children of Israel have borrowed jewels of gold and silver of the Egyptians, making a shew hereby, as if they meant to restore them againe within a few dayes, when they never meant it. To take usury also is a sin, but of Canaanites who were appointed to destruction, it might be taken, although not of their brethrē.
To returne to Iehu, the Lords approbation is sufficient to beare him not as in killing the kinsmen of Ahaziah, as was said before, so in this his dissimulation also. For after it, he praiseth him, and having done that, which was right in his sight, although otherwise a wicked Idolater, and promiseth him a reward therefore, v. 30. And the Lord even seemed to worke with this dissembling by infatuating the servants of Baal to beleeve that which he had said, when as they both saw Ionadab, a man zealous against such as they were and their religion, with him in great familiarity, and brought, as a spectatour of his doings, and could not but heare of the slaughter of Baals priests in Iezreel, and of their King Ioram, and his Mother Iezabel for her advancing of the worship of Baal, called whoredoms and witchcrafts. Contrariwise the faithfull, who had their understanding, considering these things could not, but conceive, that what he said, was in policy, to deceive the Baalitos, and rejoyce thus to see him plotting their destruction instead of being offended at it.
The servants of Baal, who were now invited to the sacrifice are generally thought to be his Priests onelyonly, because they had vestments brought out to be worn in sacrificing: For the devil is Gods ape, for so much as Gods servants, the Priests served him in peculiar garments, the devil would have his to serve him likewise. But I cannot see, how the temple of Baal, which certainly was very great in so great and populous a city, should be full from one end to the other of Priests onelyonly, seeing it might conteine, as the temple of Dagon in Sampsons time, not hundreds, but certaine thousands. It is to be conceived then, that the vestments brought out were onelyonly for the Priests, which assisted in sacrificing, who onelyonly are meant by all the servants of Baal, viz. who served at his altar, but many more came in and so the house was filled. Now to bring these together into one slaughter-house, no such ready way in the world could have beene devised as this. For the servants of Baal hearing of the destruction of their great patrons could not but feare and hide themselves in divers places, so that otherwise it would have beene hard to finde them out, and would have required a long time, but by this policy they were soone brought all together to suffer death, as they were well worthy. If it shall seeme strange, that Iehu should suffer them, untill that they had finished their sacrifice: Martyr saith well, that most probably he delayed the execution till this time, because P. Martyr.haply there came still more and more; and it may also be thought that he stayed, till the sacrifice ended, that he might take them at their coming out, and lay their punishment upon them, when they had fully acted their sinne. For his going in with Ionadab and bidding them see, that there were none of the servants of the Lord amongst them, but the servants of Baal onelyonly, herein he would seeme to them, as if he had a care, that their sacrifice might not be defiled by the presence of any, that were enemies to Baal and derided his worship, for even the heathen used to cry out, when they went to their sacrificing, Procul, procul este prophani: but secretly he meant, to provide, that whilest the Baalites were destroyed, none V. 25.of the servants of the Lord should perish together with them; for which cause some thinke, that all the Baalites had vestments put upon them, whereby they might be knowne. The servants of Baal being all slaine, their dead corpses were not buried, but cast out to lye rotting as dung upon the earth for their greater, debasement, seeing to be buried was alwayes counted an honour.
Then they went to the city of the house of Baal, and brought out the images and V. 26. V. 27.burnt them, and they brake downe his image and house and made it a jakes to this day.] Which was all done to shew the greatest detestation of idolatry, that might be; and to purge the land so of Baalisme, that it might never be set up againe in Israel. For when Constantine the Great put downe idolatry in his Empire, he onelyonly shut up idols temples, but for so much as they stood still, Iulian easily opened them and set up idolatry againe. Wherefore Theodosius to prevent this for time to come, demolished them. And it may be noted, that the idolatry of Baal was never practised Note. in Israel more: Iehu and his successours indeed even to the Babylonian captivitie, chap. 17. idolized with the golden calves after the manner of Ioroboam, but from this of Baal they were free alwaies after this execution.
Wherefore to purge this land from Popish idolatry it had beene necessary at the first, although not to demolish temples to this wickednesse abused, because they were not at the first built, but purely to serve God in, yet to bring forth and burne the images, crosses and vestments, to breake downe the altars, and burne the masse bookes, &c. abused to superstition, a new table and liturgy being prepared instead thereof. For because it was not thus done, this idolatry continueth to this day, and of late there was great danger of its overspreading this whole Nation againe, but that it hath pleased God out of his infinite goodnesse beyond our expectation to turne it away. And he, who hath done this, inspire the great counsell of Parliament, that by doing now, what hath beene formerly neglected, they may with Iehu put this Baal quite out of this our Israel never to returne for the corrupting of it any more.
Touching temples built for idolatry, Martyr maketh mention of two that P. Martyr.were converted into churches for the use of Christians: one the temple of Pantheon at Rome, the other of Mars at Florence, adding that there were also many more used in like manner: wherefore he urgeth not to the demolishing of temples, but of images and Papists ornaments, as the safest way for those, that embrace and professe the truth. For these words, vers. 25. To the city of the house of Baal] Junius.Iunius hath, They went into the house of Baal in every city. Respecting rather the meaning, then the words, which are so both in the Hebrew, Septuagint, and Vulgar Latine, and Vatablus, who yet expounds them, that is, into every city, where Vatablus.there was an house of Baal. Some by this city understand the house of Baal it selfe, that was like a city for spaciousnesse; some a little city by Samaria, wherein was an house of Baal; but Iosephus, Samaria, called the city of the house of Baal, because it Josephus.was famous or rather infamous for the magnificent house of Baal built there by Ahab and Iezabel. They that stand for other cities in Israel meant by this city ground partly upon the words here following, Thus Iehu destroyed Baal out of Israel, and not out of Samaria onelyonly, and partly upon a conjecture, that Jezabel being so earnest in promoting the worship of Baal would not content her selfe to have one temple onelyonly for his service in Samaria, but also in all the chiefe cities of the Kingdome. But for as much as the Text speaketh but of one house, and there is nothing here said, whereby we can gather, that they did these things in any other city besides Samaria, to which Iehu and his men were come, I take it to be plaine, that Samaria is meant by the city, out of the gates where of they having gone to cast out the dead bodies of Baals servitours, they now entered againe and fetched out the Images and burnt them, and finally destroyed the house it selfe. And if Baal had but one house in Israel and that stood in Samaria, as we read, 1 King. 16. 32. it might well be said when that was destroyed, and Baal was there rooted out, that he was destroyed out of Israel. And that being but a conjecture, whereby it is conceived, that many more houses were built in other places to the honour of Baal doth thus easily fall to the ground. But I will not here passe over the note of Martyr, P. Martyr.that aptly Baals house was turned into Iakes: for both foreign by which Note. name idols are called, signifieth dung, and from hence, as from a great lakes came a stinke infecting the whole city, viz the stinke of idolatry and superstition.
But Iehu departed not from the sinnes of Ieroboam, &c.] Therefore the Lord said to Iehu because thou hast done that which was right in mine eyes, &c] The first words V. 29. V. 30.here are inserted by a prolepsis, and not to shew, that God made Iehu a promise that his children should reign unto the fourth generation, when he sinned like Ieroboam. For it is most probable, that at this time Iehu sinned not so, but after that he was setled in his kingdome, onelyonly the sacred historian having spoken so much hitherto of his well doing, could not longer forbear to shew, what a wicked heart and ungratefull to God, that had thus advanced him, he had all this while within him. The words of v. 30. then have reference to those going before the 29. God made him this promise for the zeal which he had shewed in throughly executing his will against Ahab and Baalisme, brought in by Ahab to the offending him in so high a degree. For God respecteth the good done by any, although his heart be not right, as he did before Ahabs repentance in sack-cloath and ashes, so now Iehu his doing of these executions, as he willed, because he would have, even the wicked and reprobate, have all encouragements to do well, and to see, that it is not a fruitlesse labour to execute his will, that thus comfort and relaxation might be to his servants, and they not being moved by this his goodnesse to set their hearts upon the right, might at the last day of reckoning be without excuse, and likewise all others of the same stampe by their example. Tostatus holdeth, that God said thus to Iehu, when he was a worshipper of the calves, not by way of encouragement but of checking, meaning that they should have reigned ever, but now onelyonly the fourth generation: but this is a presumption without ground which the words cannot bear: for it is not said, because he had done ill, but all which was in the Lords heart, &c. so that it was plainly a reward promised for this, not a cutting of any short threatened for his sinne.
But it is to be noted, that whereas David, whose heart was upright was promised Note. the throne to him and his for ever: Iehu whose heart was not so, had a promise onelyonly to the fourth generation, a temporary reward for a temporary doing of good. But it may be demanded, how Iehu his doing good could please God, if it came from an evill heart, seeing that without faith it is impossible to please him. Heb. 11. 6.ye… whatsoever is not of faith, is sin. I will not here answer with some, that the thing, which he did being good pleased him, but not as it came from him that had this evil and unbeleeving heart; for if it had not pleased coming from him, he should never have beene so approved by God and rewarded: but without faith a man cannot so please God as to be saved or to enjoy his favour to the advancing of him to his everlasting kingdome, as those faithfull persons there spoken of, although he may please him so farre, as to be graced with temporary honour and blessing, that God may not seeme to be endebted to any man and not come out of it. If it be said, then God is in some sort pleased with sinne; I answer, It is called sin, which is not of faith, not because it is every way sinfull, for it may be morally good, and then the act is in it selfe not evil or sinfull but good; onelyonly it is styled sinne because for want of faith and sincerity in the doer corruption is contracted, which shall be punished eternally, although God liketh so well, that the thing is done that he rewardeth it temporally. The Prophet, by whom the Lord spake this to Iehu, is thought by Rab. Solomon to be Ionah, who had anointed him: but by Tostatus Elishah. R. Solomon. Tostatus. Lyra.And Lyra noteth a proportion betweene Amri and Iehu in their reigning untill the fourth generation. For so likewise his sonnes, Ahab, Ahazia, and Ioram reigned after him: but the proportion holdeth not, because Iehu had foure that reigned after him, Amri but three onelyonly, neither continued the kingdome in his …ce so long for any good act done, as by Iehu, or upon any promise made therefore. To let this observation go then as frivolous, we may rather note what a great grace Iehu had herein done unto him, seeing no race, since the division of the kingdome reigned so long as his, untill the end of it at the Babylonian captivity. And here it may seeme strange, that Iehu should be so addicted unto the golden calves, as to be … worshipper of them, when he had put downe Baal: for what was there more in one idol to draw him to it then in another? Answ. He had beene bred and brought up in this idolatry, as being the Religion of Israel ever since it began to be a kingdome in Ieroboams time, and therefore although he observed the Lord to execute his will in that, for which he was made King, and haply to worship him also, as the words, vers. 31. doe intimate, He regarded not to walke in the wayes of the Lord with V. 31.all his heart. He could not give over the worshipping of these calves also, for that he was bred up in this superstition appeareth in that it is said, He turned not from the sinne of Ieroboam] as if it had beene said, Notwithstanding the great favour by the Lord done for him and promised to him and his as he had beene before, he continued a worshipper of Ieroboams calves still. To note which probably the same thing is said both before the approbation given him by the Lord and after, although it be first spoken by a prolepsis, as hath beene said, Iehu not doing so then. For although he had formerly sinned so, as he was blindly led, yet it is likely at the time, when he was executing the will of God, and making the kingdome sure, he for a time refreined himselfe, but it being still in his heart he left it not altogether to his dying day. And it is not to be doubted, but that he was much moved by the consideration of his kingdome being generally for this Religion, so that if he should quite forsake it, he feared, that the people would be stirred up against him, and some going to Ierusalem to worship, would draw others to the endangering of all Israel to returne to the obedience of all the house of David againe, which of old was Ieroboams feare, when he first set up these gods. And it could not but increase his feare, because he had slaine the King of Iudah; and therefore if his power had beene so increased, that succeeded him, he should have beene sure to have beene cruelly destroyed. But what needed he to have feared, when he had Gods promise? certainly he needed not, neither would he, if he had had a true faith, but for want of faith both he and some other Kings better then he have done like unbeleevers, for which they have beene reproved and punished. So that we had need to Note. get a firme faith to have power to forgoe our evil customes, and to goe against the stream of the multitude, and to be safe from being moved by carnall policies against that which piety and conscience require.
From that time God began to cut off from Israel, and Hazael smote them in every V. 32.coast of Israel.] After Jehu his sinne, here followeth his punishment in his people by Hazael King of Syria, whom God appointed to be King by the ministery of Elishah; and now is fulfilled what was then prophesied, although his cruelty towards 2 King. 8. 13.the Israelites be not here particularly expressed, but thence to be learned, nothing being here said, but that he smote them, there that he should overthrow their strong holds, slay their young men, kill their children, and rip up their women with childe. And this was done in all the most fruitfull parts of the land, where the Reubenites, Gadites, and halfe tribe of Manasseh dwelt. It was indeed a punishment threatened for Baalisme and putting downe the worship of the true God of V. 33.which Elijah complained, whereupon he was bidden to anoint Iehu King of Israel, Hazael of Syria, and Elishah Prophet in his stead, threatening to destroy by the sword of one, what was not by the sword of the other destroyed. But the worshipping of the calves being idolatry as well as it, and growing now to be an inveterate evil, both it and Baalisme, of which they never repented, (for no sinne is thoroughly repented, when the like abomination is still lived in) were punished together, and great was the misery of this kingdome.
And this is all which in the sacred history is recorded touching Iehu, who reigned 28. years, and then he dying, Iehohahaz his sonne reigned in his stead. He did V. 34, 35.nothing of worth, after that he fell to the worshipping of the golden calves, his valour said to be written of in the book of the Kings of Israel was before, not after, for then he had no courage to defend his coasts from the Syrians, but lost both Ramoth Gilead lately recovered, and all the rich countrey beyond Iordan, where the Reubenites, Gadites, and half tribe of Manasseh dwelt. For that not onelyonly the people in those parts were now smitten, but that Israel was truncated, part of the kingdome being taken away and brought under the Syrian, appeareth, because Ieroboam is said about 60. years after, to have recovered the border of Israel from the entring in of Hamath, 2 King. 14. 25. so that it seemeth all this while to have Note. been held by them. Wherefore let Kings keep all idolatry out of their kingdomes as bringing ruine thereunto, and not some onelyonly, as Iehu did, having thus also the spirit of courage turned into pusillanimity, and his glory into shame.