Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Kings · Chapter 17
CHAP. XVII.
THe 12 year of Ahaz king of Iudah, reigned Hosheah in Samaria. The history of V. 1.Hosheah begun, chap. 15. 30. is here continued. But how is it said, that he reigned the 12 year, when as he began in the fourth, which was the 20 of Iotham, as was before shewed, reckoning from his first beginning, till that time? Pellican to this Pellican.answereth well, that by reason of the king of Ashhur, although he had slain Pekah, he could not attain to the regall dignity, but ruled as a Lievtenant under him, till the 12 of Ahaz, that is, 8 yeares after, at what time he took upon him to reigne shaking off the the Assyrian yoak and might best be said to begin to reigne as a king of himselfe, and not under another. This is also recited by Wolphius and a second Wolphius.exposition of some, who say, that the first 8 yeares of his reign were full of tumult and trouble, but in the last of these, which was the the twelfth of Ahaz he began to reign in quiet, for which cause he is said here to have reigned, Anno 12 of Ahaz. And a third, in which he resteth, viz. that he slew Pekah Anno 4o of Ahaz, and took the kingdom upon him, Anno 12o being within 2 yeares after accepted for king by the states of the land, from which time to the 6 of Hezekiah are 9 yeares, according to which it is said that he reigned 9 yeares. But here are not 3 times, but two only put of the beginning of Hosheah his reign, or rather one of his beginning servily, and another of his reigning, after this shaken off, because it is not here said, he began to reign, but he reigned Anno 12 of Ahaz 9 yeares, according to Iunius, [the ninth yeare] whereby I suppose he meaneth, that this was the ninth from his Junius.beginning to reign; for so it was, if respect be had to that, ch. 15. 30. where hee is said to have reigned 20 of Iotham, that is, 4 of Ahaz, as hath been already shewed; seeing the 12 is the ninth from the fourth spoken of in that place. But if we read it he reigned or had reigned then nine yeares, it will agree better with the Hebrew text. For another beginning of his time made by Wolphius 2 yeares after, viz. Anno 14 of Ahaz; I know no ground that he hath thereof. And therefore leaving it I should rest in the first brought by Pellican, but only that ch. 18. 1. the beginning of Hezekiah his reign Anno 3 of Hosheah seemeth to crosse this, for if he reigned Anno 12 of Ahaz, and Ahaz reigned 16 years, from the twelfth, to which are foure yeares at the least, how can it be said that he began the third yeare. To this it may be said, that the 12 was now at an end within a few dayes, so as that it was not counted, and the 4th year was so newly begun, that it was not reckoned neither; but it is said the third, meaning the third being even now expired. Vnlesse we shall say, that Hezekiah was made king some time before his fathers death., for the better setling him in the kingdome in those tumultuous times, and for the opposing of the enemies that invaded it. Again, it is said here v. 3. that Salmanasar king of Assyria came up against Hosheah, because he denied to pay him tribute, which he had paid in former years; then he took Samaria his chief city, when he had besieged it three years, in the ninth of Hosheah. So that if it be true which goeth before, about Hosheah his beginning to reign in liberty, the twelfth of Ahaz, he was suffered by the Assyrian king sixe years before he came against him, which seemeth to be improbable.
Sol. It is probable enough, if we consider, that there be two kings of Assyria spoken of, Evilmerodach and Salmanasar, the father and the son, since Hosheah attained to the crown. Wherefore Evilmerodach haply growing old, and towards his end, when Hosheah denied to pay any more tribute, this was permitted till Salmanasar was king, his father being dead. But it is said here v. 3. that Salmanasar came first and brought him under tribute, and when he denied to pay it any longer, trusting to the help of the king of Egypt, he came again, and wasted his countrey, and took him; and all this was done from the twelfth of Ahaz, whereby his reign is here reckoned, to the end of his term of nine years. And if so, then the beginning of his reign in liberty is not here meant, because after this he paid tribute certain years. Rather before this he reigned free, for the kingdome was reckoned to him, because when Pekah was slain, there was none else reigned: but because he coming to it by the murther of the old king, civill warres followed hereupon, and sometimes he ruled, but sometimes again his enemies prevailed against him; so that all this time he stood very uncertain, as if this had been no reigning, it is passed over, and the time here set down, when he began to reign; after that the king of Assyria taking advantage of the civill dissentions had come and subdued the land, and setled him for king, under a tribute yearly to be paid to the king of Assyria. And in this I rest, as the clearest and most free from all exception. And so it appears, that there was a double time of this king Hosheah, one before that he was made tributary of nine years, and the other after of nine years more, the whole time of his reign, when he was carried away captive, and his people, being eighteen years.
He did that which was evill in the sight of the Lord, but not like the kings before V. 2. Hebr. Chron. c. 22.him.] The Hebrew Chronology expoundeth this, of his not hindering men of his kingdome to go to Ierusalem to worship, as they were by the law of God bound to do three times in the year. For Ieroboam set garrisons, as some think, to keep them from going. But now, the golden calves, which he had set up for gods, being carried away by the Assyrians, Hosheah was lesse carefull to uphold that idolatry, and so let his subjects for that matter do what they would, not setting any to keep them from going to the temple. But this is onelyonly an imagination, and the lesse probable, because the temple was now shut up by wicked Ahaz, so that it booted not any to repair thither, although it be most commonly followed. I rather think with Wolphius, that he urged none to idolatry, as they had done, although he Wolphius.were an idolater himself, but was more remisse, either naturally, or for the reconciling of all mens mindes the more unto him, whilest he left every one to his own will for devotion, compelling none.
Against him came Salmanasar, &c.] God had been so greatly provoked in that V. 3.kingdome, that although Hosheah was not so bad, as his predecessours, lyet because his kingdome was all over greatly tainted with idolatry, and he was a party herein amongst the rest, and sought not to reform it, as he ought to have done; that he would now spare them no longer, but bring them into seruitude, and soon after into miserable captivity. It is not a mans not being so wicked as others, Note. that will avail with God for mercy, and sparing from his most severe judgements; who so doth evill, although not in that high degree, is in danger of Gods wrath, as well as they that sin more fouly: that we may abhor not onelyonly from so much evill, as others, but any evill at all.
This coming of Salmanasar against him, was after he had reigned, in some sort, nine years, yea at the beginning of his next ninth. And then being made tributary, he paid it five years or thereabouts, in the sixth he denied it, conspiring with So V. 4, 5, 6.king of Egypt; in the beginning of the seventh, Salmanasar came, and in three years altogether vanquisht him and his people. Because he is said to have conspired with So, Tostatus thinketh, that he like wise was a tributary to the king of Assyria, Tostatus.and whereas it is said, Wherefore Salmanasar streitened him, and bound him in prison. He takes it as spoken of him, seeing he could not get Hosheah into his hands, till the third year after. But, however So might be a tributary as well as he, and so they might joyn together in denying more tribute, it is plainly spoken not of So, but of Hosheah, that he besieged him and bound him in prison, it being left to be understood, when he bad gotten him into his hands at the taking of Samaria next spoken of. Wherefore Lyra saith well, that his imprisoning is here spoken of by Lyra.anticipation. For the long time, that he was in besieging Samaria, it is probable, that by the help of the king of Egypt, Hosheah had extraordinarily fortified it against this time. And now the kingdome of Israel utterly ceased, the time being come, of which the prophet Esay had spoken, saying, Within 65. years Ephraim Esa. 7. 8. expounded. Chron. Hebr.shall be wasted so, that he shall not be a people. Which according to the Hebrew Chronology, is to be understood of those 65 which began, when their carrying away captive was first threatned by Amos, which was anno 25 of Vzziah, as is commonly held, for from thence to the end of his reign were 27 years, Iotham 16, Ahaz 16, and Hezekiah 6, for these together make 65, and the ninth of Hosheah is said to have been the sixth of Hezekiah, chap. 18. 10. thus many. But Iunius rather thinketh, Junius.that the reckoning ought to begin from the time of Esaiah his prophesying, viz. anno 40 of Ahaz, from which to the carrying away of Israel captive, although there were but seventeen years, yet to the time of their ceasing to be a people were many more, viz. 48; for Hezekiah reigned after this 23, and after his time Esarhaddon the sonne of Sanneherib, in whose time the Israelites say, that they were carried away captive, Ezra 4. 2. For although this may seem to be spoken of the Iews of the kingdome of Iudah, yet they are there said to be Israelites; and 2 King. 17. 24. when the Israelites were carried away, it is onelyonly said, that they were caried by the king of Babylon or Assyria, without naming him, and this is even by the Samaritans themselves expounded of Esarhaddons carrying away all the rest, at what time he brought in new inhabitants, and this most probably happened anno 25 of Manasseh his sonne, which together make 65. thus Iunius. But because, however the Israelites indeed remained haply in other parts still, for a time, yet they were no kingdome ever any more; and it is improbable, that the Assyrian king, having subdued Israel, whom he is also said to carry away captive, would deferre the utter depopulation of the countrey, till 48 years after, and the bringing in of new inhabitants, and they of Iudah are often called Israelites, as well as the rest, I rather subscribe to the first, especially seeing v. 18. it is said, that none remained but the tribe of Iudah onelyonly.
The people carried away into Assyria, are said to have been placed in Chalac and V. 6.Chabor, and in the cities of the Medes. Of those places mention was made before, 1 Chron. 5. 26. when Tiglath pilesar carried away part of the people. They are held to be cities on the further side of Assyria next unto Media, so that they were not places farre asunder, and within a while, as is is in 4 Ezra 13. 40, 41. they lest those parts and went further to inhabit, where never mortall men dwelt before, and as Genebrard thinketh, the north parts of the east, where the Tartars now inhabit, Genebrard.which may be the more probable, and that they are descended of them, because some places amongst them are called by the names of Dan, Nephtali and Zebulon, and some Hebrew monuments still remain there. Some take these for the names of rivers, but Ptolomee saith, they were cities. Whereas the binding of Hosheah onelyonly is spoken of, and putting him in prison, he is also said to have been carried away captive, 4 Ezra. 13. 40. of which, I think, no doubt is to be made, and he may well be comprehended under the name of Israel here. He carried Israel into Assyria. He being now but as one of the rest.
The judgement, which swept all Israel thus away, being shewed, now follow V. 7.the causes, why God was so severe against them. Although he had brought them in singular mercy out of the land of Egypt, yet they served other gods and forsook him, becoming even as the Gentiles, who dwelt round about them. And when V. 13.he sent his Prophets to admonish them, yet they persisted, thus shewing themselves contemptuous of his statutes. And from this they proceeded to the casting of all his Commandements behinde their backs.
Then more particularly their horrible sinnes are laid open, they made them V. 16.golden calves and worshipped them and the whole host of heaven, and Baal, and made their children to goe thorow the fire, and gave themselves to witchcrafts. Wherefore the Lord in wrath removed them, leaving behinde onelyonly the tribe of V. 17. V. 18. V. 19.of Iudad. Neither did this tribe finally escape, and for the present were given into the hands of robbers, as was before shewed in the history of Ahaz, because they sinned also like Israel, they were spoiled also in the dayes of Ioash and Amaziah, &c. till they as Israel, were also removed from his face. Lastly the time V. 20. V. 21, 12.how long Israel had thus sinned, is set forth, even from Ieroboam, vntill this their carrying away captive, which was 262. yeares, as will appeare to him that shall count it by the yeares of the kings of Iudah in this time. For Rehoboam reigned 18. Abijam 3. Asa 41. Iehoshaphat 25. Ioram 8. Ahaziah 1. Ioash 40. Athaliah 6. Amaziah 29. Azariah 52. Iotham 16. Ahaz 16. Hezekiab 6. together 26. only because Ioram reigned 5. yeares, together with his father Iehoshaphat, 2 King. 8. 16. deduct them and there will remaine 256. a very long time of provocation, before Note. the Lord brake out into this severity, whereby appeareth his patience, and their continued obstinacy, making them well worthy of so sore a judgement, and although the Lord be slow to wrath, yet his patience being long abused by any nation will at length breake out into the greater fury. Whereas, v. 9. it is said, They did V. 9.things secretly which were not right. Wolphius noteth, that the word rendered Wolphius.covertly, signifieth also to put a glosse or colour upon a thing: hereby then is intimated, that they justified their doings as acts of piety, as the Papists doe at this day. And whereas it is said, from the watch tower to the defenced city, they set up images, &c. he understands it from one limit of the kingdome to another, seeing watch towers used to be set upon the borders to espy the coming of the enemy.
Then the king of Ashur brought men from Babel and Chuthah, and Abah, Hamath and Sephenaim, &c. Babel was the metropolitan city of his kingdome of V. 24.wonderfull vastnesse, and strength: for according to Berosus it was sixty thousand paces in compasse, the walls were two hundred foot high and fifty broad, Berosus.and he saith, that it was built by Saturne and was the first city, that was built in all the world, see also Pliny. Chuthah is by Iosephus thought to be a countrey of Persia, Josephus.having the name from a river so called. Avah was an Arabian Colony according to Ʋranius. Hamath is by Jerom called Epiphania, by Munster Epidaphne and Uran. in Arabicis.Theopolis. Of Sephanaim we have no certainty; but Iunius saith, that Sephara is a city in Mesopotamia by Euphrates. Of the same places see something spoken again, chap. 18, 34. as of places subdued by the king of Assyria, viz. of Avah called there Ivah, Hamath and Sepharuaim. So that, it seemeth, the people brought by him to inhabite Samaria and her cities were none of his naturll subjects, except those of Babel and Cuthath, being onelyonly thus translated thither out of their owne countrey, that coming into so good a land, whereunto they had no right but by the donation of the Conquerour they might the more willingly live in subjection to him and pay him tribute without rebelling. But whatsoever they were, so soone as they V. 25.were come, because they feared not the Lord, he sent Lions amongst them, which slew them. Whereupon the king of Ashur hearing it sent back a priest, whom he had carried away captive to teach them the service of the god of that land, which he did, and so they served him; but they served their owne gods also, every one the gods of his nation; and thus they persisted to do both fathers & childrens children. If it be demanded here, why God sent such destruction upon these heathens now more then in times past in their owne countreys, where they feared not God any more then at this time? Answ. because they were now it that land, which the Lord was pleased particularly to owne; for which cause he forbade any of it to be sold; and in his owne land he would be knowne and served; whosoever Levit. 25.dwelt therein, and in case that he were not, send destruction amongst them therefore. But then another question ariseth, If for not fearing him he sent Lions amongst them to slay them, why did he forbeare to doe so still, when as they worshipped heathen gods together with him, which is so contrary to him, that rather then be so served, he will not be served at all, as Elijah said to the people. If the Lord be God, follow him, if Baal, follow him: and how long halt ye betweene two 1 King. …8.opinions? Answ. It seemeth, that he sent not Lions amongst them for their idolatry, in which they were bred and borne: but for that being in the land, which the Lord had peculiarly chosen, they feared not him, as if he had no power or were but a weake God, that could not keep his people from being carried away captive by the Assyrians, as afterwards Rabshakeh said, What is God, that he should be able Chap. 18.to deliver you out of my hands? To shew therefore, that he was the God of all power and to make them to feare him, and speake, and thinke reverently of him, he thus judged them, but forbare to doe likewise afterwards, when they bare a reverent regard unto him, as the priest taught them, leaving their idolatries to be reckoned for and judged at the last day. Yet I doubt not, but the priest sent to instruct them, taught him to be the onelyonly true God, and that their idols were no gods, but vanities, and told them of his creating heaven and earth, and all things, and of his stupendious judgements shewed upon Egypt, and the Canaanites, and upon the Israelites themselves, when they turned idolaters. Yet they applyed no more of his teaching, but onelyonly so much as concerned the reverencing of him. For sacrifice they could not be taught to offer there unto him, seeing it was not acceptable in any other place, but onelyonly at Ierusalem.
This sheweth, that if any of the people of God do abhominably, as the heathen, Note. God will not endure it at their hands, although they worship the Lord also: for it is in them spirituall adultery, seeing they are his spouse; but Ethnicks, that never were contracted unto him by covenant, are otherwise looked upon, as doing wickedly indeed, but forsomuch as they are not the Lords, but another mans wife, as it were, his jealousie is not hereby stirred up against them, to make presently therefore sensible demonstration of his wrath, as against his Israel. According to which it is said, the time of this ignorance God regarded not, &c. And the people now placed Act. 16. 30.in Samaria, being therefore called Samaritans, continued in this their superstition even till the time of the Macchabees, but afterwards it seemeth, that leaving their idolatry they worshipped God onelyonly, as the Iews then did, because that woman of Samaria Ioh. 4. enquired so seriously of the place, wherein they ought to worship God, and called her self, together with her citizens, the children of Iacob, and shewed a faith in the Messiah to come. To make all men to abhor from such kinde of fearing and worshipping God, as is joyned with idolatry, the manner of these peoples doings being recounted, they are greatly taxed, as not fearing the Lord, v. 34. although they had been said twice, v. 32, 33. to have feared the Lord, V. 34.that is, to have trembled before him, and not to dare speak contumeliously, but reverently of him, and haply they prayed unto him, as well as they did to their idols; yet they could not be said to fear him truly, if by the fear of God we understand, as we must, such fear of him, as moveth a man to have respect to all his commandements, and specially to that which forbiddeth the worshipping of other gods, as being most of all other things repugnant to his will, as is in the same v. 34, 35, 36, expressed. The gods whom they made to themselves and worshipped, were Succeth V. 30.Benoth made by the men of Babel, they of Chuth made Nergal, Hamath, Asima, &c. Succoth Benoth, signifieth covering her children, that is, an hen, as the Hebrews expound it. Nergal is a woodcock, Asima a goat, Nibkaz and Tartal were the gods of the Havites, that is, a dog and an asse, though some by Tartar think, that Tartan is meant, who was one of those, whom Sanneherib sent against Ierusalem, as Wolphius saith, Adramelech was an horse, and Anamelech a mule, some Wolphius.think, they were the sonnes of Sanneherib. But forsomuch as other nations in the world have worshipped such base creatures also, as the Persians a cock, the Ptoembari a people of Africa a dog, according to Aristophanes; the Mendesians a goat, and some an asses head. According to Athanasius, it is most probable, that these heathens set up to themselves the images of such creatures also, according to their countrey manner. For of the heathen in generall, it is complained Rom. 1. that they changed the glory of God into the similitude of beasts, fowls, and creeping things. And hereby we may see, how greatly we are blessed of God, in that we are better Note. taught, and not left to follow such ridiculous vanities, as for our sinnes we might have been, that we may endeavour to live more to his glory, and not as the servants of dogs, goats, and asses, &c.