mh_parser/vol_split/12 - 2Kings/Chapter 8.xml

<div2 id="iiKi.ix" n="ix" next="iiKi.x" prev="iiKi.viii" progress="65.47%" title="Chapter VIII">
<h2 id="iiKi.ix-p0.1">S E C O N D   K I N G S</h2>
<h3 id="iiKi.ix-p0.2">CHAP. VIII.</h3>
<p class="intro" id="iiKi.ix-p1">The passages of story recorded in this chapter
oblige us to look back. I. We read before of a Shunammite woman
that was a kind benefactor to Elisha; now here we are told how she
fared the better for it, afterwards, in the advice Elisha gave her,
and the favour the king showed her for his sake, <scripRef id="iiKi.ix-p1.1" osisRef="Bible:2Kgs.8.1-2Kgs.8.6" parsed="|2Kgs|8|1|8|6" passage="2Ki 8:1-6">ver. 1-6</scripRef>. II. We read before of the
designation of Hazael to be king of Syria (<scripRef id="iiKi.ix-p1.2" osisRef="Bible:1Kgs.19.15" parsed="|1Kgs|19|15|0|0" passage="1Ki 19:15">1 Kings xix. 15</scripRef>), and here we have an
account of his elevation to that throne and the way he forced for
himself to it, by killing his master, <scripRef id="iiKi.ix-p1.3" osisRef="Bible:2Kgs.8.7-2Kgs.8.15" parsed="|2Kgs|8|7|8|15" passage="2Ki 8:7-15">ver. 7-15</scripRef>. III. We read before of Jehoram's
reigning over Judah in the room of his father Jehoshaphat
(<scripRef id="iiKi.ix-p1.4" osisRef="Bible:1Kgs.22.50" parsed="|1Kgs|22|50|0|0" passage="1Ki 22:50">1 Kings xxii. 50</scripRef>), now
here we have a short and sad history of his short and wicked reign
(<scripRef id="iiKi.ix-p1.5" osisRef="Bible:2Kgs.8.16-2Kgs.8.24" parsed="|2Kgs|8|16|8|24" passage="2Ki 8:16-24">ver. 16-24</scripRef>), and the
beginning of the history of the reign of his son Ahaziah, <scripRef id="iiKi.ix-p1.6" osisRef="Bible:2Kgs.8.25-2Kgs.8.29" parsed="|2Kgs|8|25|8|29" passage="2Ki 8:25-29">ver. 25-29</scripRef>.</p>
<scripCom id="iiKi.ix-p0.1_1" osisRef="Bible:2Kgs.8" parsed="|2Kgs|8|0|0|0" passage="2Ki 8" type="Commentary"/>
<scripCom id="iiKi.ix-p0.2_1" osisRef="Bible:2Kgs.8.1-2Kgs.8.6" parsed="|2Kgs|8|1|8|6" passage="2Ki 8:1-6" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.8.1-2Kgs.8.6">
<h4 id="iiKi.ix-p1.9">A Famine in Israel; the Shunammite's
Possessions Restored. (<span class="smallcaps" id="iiKi.ix-p1.10">b. c.</span> 886.)</h4>
<p class="passage" id="iiKi.ix-p2">1 Then spake Elisha unto the woman, whose son he
had restored to life, saying, Arise, and go thou and thine
household, and sojourn wheresoever thou canst sojourn: for the
<span class="smallcaps" id="iiKi.ix-p2.1">Lord</span> hath called for a famine; and
it shall also come upon the land seven years.   2 And the
woman arose, and did after the saying of the man of God: and she
went with her household, and sojourned in the land of the
Philistines seven years.   3 And it came to pass at the seven
years' end, that the woman returned out of the land of the
Philistines: and she went forth to cry unto the king for her house
and for her land.   4 And the king talked with Gehazi the
servant of the man of God, saying, Tell me, I pray thee, all the
great things that Elisha hath done.   5 And it came to pass,
as he was telling the king how he had restored a dead body to life,
that, behold, the woman, whose son he had restored to life, cried
to the king for her house and for her land. And Gehazi said, My
lord, O king, this <i>is</i> the woman, and this <i>is</i> her son,
whom Elisha restored to life.   6 And when the king asked the
woman, she told him. So the king appointed unto her a certain
officer, saying, Restore all that <i>was</i> hers, and all the
fruits of the field since the day that she left the land, even
until now.</p>
<p class="indent" id="iiKi.ix-p3">Here we have,</p>
<p class="indent" id="iiKi.ix-p4">I. The wickedness of Israel punished with a
long famine, one of God's sore judgments often threatened in the
law. <i>Canaan,</i> that fruitful land, <i>was turned into
barrenness,</i> for the <i>iniquity of those that dwelt
therein.</i> The famine in Samaria was soon relieved by the raising
of that siege, but neither that judgment nor that mercy had a due
influence upon them, and therefore <i>the Lord called for another
famine;</i> for when he judgeth he will overcome. If less judgments
do not prevail to bring men to repentance, he will send greater and
longer; they are at his beck, and will come when he calls for them.
He does, by his ministers, call for reformation and obedience, and,
if those calls be not regarded, we may expect he will call for some
plague or other, for he will be heard. This famine continued seven
years, as long again as that in Elijah's time; for if men will walk
contrary to him, he will heat the furnace yet hotter.</p>
<p class="indent" id="iiKi.ix-p5">II. The kindness of the good Shunammite to
the prophet rewarded by the care that was taken of her in that
famine; she was not indeed fed by miracle, as the widow of Sarepta
was, but, 1. She had notice given her of this famine before it
came, that she might provide accordingly, and was directed to
remove to some other country; any where but in Israel she would
find plenty. It was a great advantage to Egypt in Joseph's time
that they had notice of the famine before it came, so it was to
this Shunammite; others would be forced to remove at last, after
they had long borne the grievances of the famine, and had wasted
their substance, and could not settle elsewhere upon such good
terms as she might that went early, before the crowd, and took her
stock with her unbroken. It is our happiness to 
foresee an evil, and our wisdom, when we
foresee it, to hide ourselves. 2. Providence gave her a comfortable
settlement in <i>the land of the Philistines,</i> who, though
subdued by David, yet were not wholly rooted out. It seems the
famine was peculiar to the land of Israel, and other countries that
joined close to them had plenty at the same time, which plainly
showed the immediate hand of God in it (as in the plagues of Egypt,
when they distinguished between the Israelites and the Egyptians)
and that the sins of Israel, against whom this judgment was
directly levelled, were more provoking to God than the sins of
their neighbours, because of their profession of relation to God.
<i>You only have I known, therefore will I punish you,</i>
<scripRef id="iiKi.ix-p5.1" osisRef="Bible:Amos.3.2" parsed="|Amos|3|2|0|0" passage="Am 3:2">Amos iii. 2</scripRef>. Other countries
had rain when they had none, were free from locusts and
caterpillars when they were eaten up with them; for some think this
was the famine spoken of, <scripRef id="iiKi.ix-p5.2" osisRef="Bible:Joel.1.3-Joel.1.4" parsed="|Joel|1|3|1|4" passage="Joe 1:3,4">Joel i. 3,
4</scripRef>. It is strange that when there was plenty in the
neighbouring countries there were not those that made it their
business to import corn into the land of Israel, which might have
prevented the inhabitants from removing; but, as they were befooled
with their idolatries, so they were infatuated even in the matters
of their civil interest.</p>
<p class="indent" id="iiKi.ix-p6">III. Her petition to the king at her
return, favoured by the seasonableness of her application to him.
1. When the famine was over she <i>returned out of the land of the
Philistines;</i> that was no proper place for an Israelite to dwell
any longer than there was a necessity for so doing, for there she
could not keep her new moons and her sabbaths as she used to do in
her own country, among the schools of the prophets, <scripRef id="iiKi.ix-p6.1" osisRef="Bible:2Kgs.4.23" parsed="|2Kgs|4|23|0|0" passage="2Ki 4:23"><i>ch.</i> iv. 23</scripRef>. 2. At her return
she found herself kept out of the possession of her own estate, it
being either confiscated to the exchequer, seized by the lord, or
usurped in her absence by some of the neighbours; or perhaps the
person she had entrusted with the management of it proved false,
and would neither resign it to her nor come to an account with her
for the profits: so hard is it to find a person that one can put a
confidence in <i>in a time of trouble,</i> <scripRef id="iiKi.ix-p6.2" osisRef="Bible:Prov.25.19 Bible:Mic.7.5" parsed="|Prov|25|19|0|0;|Mic|7|5|0|0" passage="Pr 25:19,Mic 7:5">Prov. xxv. 19; Mic. vii. 5</scripRef>. 3. She
made her application to the king himself for redress; for, it seems
(be it observed to his praise), he was easy of access, and did
himself take cognizance of the complaint of his injured subjects.
Time was when she dwelt so securely among her own people that she
had no occasion to be <i>spoken for to the king, or to the captain
of the host</i> (<scripRef id="iiKi.ix-p6.3" osisRef="Bible:2Kgs.4.13" parsed="|2Kgs|4|13|0|0" passage="2Ki 4:13"><i>ch.</i> iv.
13</scripRef>); but now her own familiar friends, in whom she
trusted, proved so unjust and unkind that she was glad to appeal to
the king against them. Such uncertainty there is in the creature
that that may fail us which we most depend upon and that befriend
us which we think we shall never need. 4. She found the king
talking with Gehazi about Elisha's miracles, <scripRef id="iiKi.ix-p6.4" osisRef="Bible:2Kgs.8.4" parsed="|2Kgs|8|4|0|0" passage="2Ki 8:4"><i>v.</i> 4</scripRef>. It was his shame that he needed
now to be informed concerning them, when he might have acquainted
himself with them as they were done from Elisha himself, if he had
not been willing to shut his eyes against the convincing evidence
of his mission; yet it was his praise that he was now better
disposed, and would rather talk with a leper that was capable of
giving a good account of them than continue ignorant of them. The
law did not forbid all conversation with lepers, but only dwelling
with them. There being then no priests in Israel, perhaps the king,
or some one appointed by him, had the inspection of lepers, and
passed the judgment upon them, which might bring him acquainted
with Gehazi. 5. This happy coincidence befriended both Gehazi's
narrative and her petition. Providence is to be acknowledged in
ordering the circumstances of events, for sometimes those that are
minute in themselves prove of great consequence, as this did, for,
(1.) It made the king ready to believe Gehazi's narrative when it
was thus confirmed by the persons most nearly concerned: "<i>This
is the woman, and this her son;</i> let them speak for themselves,"
<scripRef id="iiKi.ix-p6.5" osisRef="Bible:2Kgs.8.5" parsed="|2Kgs|8|5|0|0" passage="2Ki 8:5"><i>v.</i> 5</scripRef>. Thus did God
even force him to believe what he might have had some colour to
question if he had only had Gehazi's word for it, because he was
branded for a liar, witness his leprosy. (2.) It made him ready to
grant her request; for who would not be ready to favour one whom
heaven had thus favoured, and to support a life which was given
once and again by miracle? In consideration of this the king gave
orders that her land should be restored to her and all the profits
that were made of it in her absence. If it was to himself that the
land and profits had escheated, it was generous and kind to make so
full a restitution; he would not (as Pharaoh did in Joseph's time)
enrich the crown by the calamities of his subjects. If it was by
some other person that her property was invaded, it was an act of
justice in the king, and part of the duty of his place, to give her
redress, <scripRef id="iiKi.ix-p6.6" osisRef="Bible:Ps.82.3-Ps.82.4 Bible:Prov.31.9" parsed="|Ps|82|3|82|4;|Prov|31|9|0|0" passage="Ps 82:3,4,Pr 31:9">Ps. lxxxii. 3, 4;
Prov. xxxi. 9</scripRef>. It is not enough for those in authority
that they do no wrong themselves, but they must support the right
of those that are wronged.</p>
</div><scripCom id="iiKi.ix-p0.3" osisRef="Bible:2Kgs.8.7-2Kgs.8.15" parsed="|2Kgs|8|7|8|15" passage="2Ki 8:7-15" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.8.7-2Kgs.8.15">
<h4 id="iiKi.ix-p6.8">Hazael's Barbarity
Predicted. (<span class="smallcaps" id="iiKi.ix-p6.9">b. c.</span> 885.)</h4>
<p class="passage" id="iiKi.ix-p7">7 And Elisha came to Damascus; and Benhadad the
king of Syria was sick; and it was told him, saying, The man of God
is come hither.   8 And the king said unto Hazael, Take a
present in thine hand, and go, meet the man of God, and enquire of
the <span class="smallcaps" id="iiKi.ix-p7.1">Lord</span> by him, saying, Shall I
recover of this disease?   9 So Hazael went to meet him, and
took a present with him, even of every good thing of Damascus,
forty camels' burden, and came and stood before him, and said, Thy
son Benhadad king of Syria hath sent me to thee, saying, Shall I
recover of this disease?   10 And Elisha said unto him, Go,
say unto him, Thou mayest certainly recover: howbeit the <span class="smallcaps" id="iiKi.ix-p7.2">Lord</span> hath showed me that he shall surely
die.   11 And he settled his countenance stedfastly, until he
was ashamed: and the man of God wept.   12 And Hazael said,
Why weepeth my lord? And he answered, Because I know the evil that
thou wilt do unto the children of Israel: their strong holds wilt
thou set on fire, and their young men wilt thou slay with the
sword, and wilt dash their children, and rip up their women with
child.   13 And Hazael said, But what, <i>is</i> thy servant a
dog, that he should do this great thing? And Elisha answered, The
<span class="smallcaps" id="iiKi.ix-p7.3">Lord</span> hath showed me that thou
<i>shalt be</i> king over Syria.   14 So he departed from
Elisha, and came to his master; who said to him, What said Elisha
to thee? And he answered, He told me <i>that</i> thou shouldest
surely recover.   15 And it came to pass on the morrow, that
he took a thick cloth, and dipped <i>it</i> in water, and spread
<i>it</i> on his face, so that he died: and Hazael reigned in his
stead.</p>
<p class="indent" id="iiKi.ix-p8">Here, I. We may enquire what brought Elisha
to Damascus, the chief city of Syria. Was he sent to any but the
<i>lost sheep of the house of Israel?</i> It seems he was. Perhaps
he went to pay a visit to Naaman his convert, and to confirm him in
his choice of the true religion, which was the more needful now
because, it should seem, he was not out of his place (for Hazael is
supposed to be captain of that host); either he resigned it or was
turned out of it, because he would not bow, or not bow heartily, in
the house of Rimmon. Some think he went to Damascus upon account of
the famine, or rather he went thither in obedience to the orders
God gave Elijah, <scripRef id="iiKi.ix-p8.1" osisRef="Bible:1Kgs.19.15" parsed="|1Kgs|19|15|0|0" passage="1Ki 19:15">1 Kings xix.
15</scripRef>, "<i>Go to Damascus to anoint Hazael,</i> thou, or
thy successor."</p>
<p class="indent" id="iiKi.ix-p9">II. We may observe that Ben-hadad, a great
king, rich and mighty, lay sick. No honour, wealth, or power, will
secure men from the common diseases and disasters of human life;
palaces and thrones lie as open to the arrests of sickness and
death as the meanest cottage.</p>
<p class="indent" id="iiKi.ix-p10">III. We may wonder that the king of Syria,
in his sickness, should make Elisha his oracle.</p>
<p class="indent" id="iiKi.ix-p11">1. Notice was soon brought him that <i>the
man of God</i> (for by that title he was well known in Syria since
he cured Naaman) had come to Damascus, <scripRef id="iiKi.ix-p11.1" osisRef="Bible:2Kgs.8.7" parsed="|2Kgs|8|7|0|0" passage="2Ki 8:7"><i>v.</i> 7</scripRef>. "Never in better time," says
Ben-hadad. "<i>Go, and enquire of the Lord by him.</i>" In his
health he <i>bowed in the house of Rimmon,</i> but now that he is
sick he distrusts his idol, and sends to enquire of the God of
Israel. Affliction brings those to God who in their prosperity had
made light of him; sometimes sickness opens men's eyes and
rectifies their mistakes. This is the more observable, (1.) Because
it was not long since a king of Israel had, in his sickness, sent
to enquire of the god of Ekron (<scripRef id="iiKi.ix-p11.2" osisRef="Bible:2Kgs.1.2" parsed="|2Kgs|1|2|0|0" passage="2Ki 1:2"><i>ch.</i> i. 2</scripRef>), as if there had been no God
in Israel. Note, God sometimes fetches to himself that honour from
strangers which is denied him and alienated from him by his own
professing people. (2.) Because it was not long since this
Ben-hadad had sent a great force to treat Elisha as an enemy
(<scripRef id="iiKi.ix-p11.3" osisRef="Bible:2Kgs.6.14" parsed="|2Kgs|6|14|0|0" passage="2Ki 6:14"><i>ch.</i> vi. 14</scripRef>), yet
now he courts him as a prophet. Note, Among other instances of the
change of men's minds by sickness and affliction, this is one, that
it often gives them other thoughts of God's ministers, and teaches
them to value the counsels and prayers of those whom they had hated
and despised.</p>
<p class="indent" id="iiKi.ix-p12">2. To put an honour upon the prophet, (1.)
He sends <i>to</i> him, and does not send <i>for</i> him, as if,
with the centurion, he thought himself not worthy that the man of
God should come under his roof. (2.) He sends to him by Hazael, his
prime-minister of state, and not by a common messenger. It is no
disparagement to the greatest of men to attend the prophets of the
Lord. Hazael must go and meet him at a place where he had appointed
a meeting with his friends. (3.) He sends him a noble present,
<i>of every good thing of Damascus,</i> as much as loaded forty
camels (<scripRef id="iiKi.ix-p12.1" osisRef="Bible:2Kgs.8.9" parsed="|2Kgs|8|9|0|0" passage="2Ki 8:9"><i>v.</i> 9</scripRef>),
testifying hereby his affection to the prophet, bidding him welcome
to Damascus, and providing for his sustenance while he sojourned
there. It is probable that Elisha accepted it (why should he not?),
though he refused Naaman's. (4.) He orders Hazael to call him
<i>his son Ben-hadad,</i> conforming to the language of Israel, who
called the prophets <i>fathers.</i> (5.) He puts an honour upon him
as one acquainted with the secrets of heaven, when he enquires of
him, <i>Shall I recover?</i> It is natural to us to desire to know
things to come in time, while things to come in eternity are little
thought of or enquired after.</p>
<p class="indent" id="iiKi.ix-p13">IV. What passed between Hazael and Elisha
is especially remarkable.</p>
<p class="indent" id="iiKi.ix-p14">1. Elisha answered his enquiry concerning
the king, that he might recover, the disease was not mortal, but
that he should die another way (<scripRef id="iiKi.ix-p14.1" osisRef="Bible:2Kgs.8.10" parsed="|2Kgs|8|10|0|0" passage="2Ki 8:10"><i>v.</i> 10</scripRef>), not a natural but a violent
death. There are many ways out of the world, and sometimes, while
men think to avoid one, they fall by another.</p>
<p class="indent" id="iiKi.ix-p15">2. He looked Hazael in the face with an
unusual concern, till he made Hazael blush and himself weep,
<scripRef id="iiKi.ix-p15.1" osisRef="Bible:2Kgs.8.11" parsed="|2Kgs|8|11|0|0" passage="2Ki 8:11"><i>v.</i> 11</scripRef>. The man of
God could outface the man of war. It was not in Hazael's
countenance that Elisha read what he would do, but God did, at this
time, reveal it to him, and it fetched tears from his eyes. The
more foresight men have the more grief they are liable to.</p>
<p class="indent" id="iiKi.ix-p16">3. When Hazael asked him why he wept he
told him what a great deal of mischief he foresaw he would do to
the Israel of God (<scripRef id="iiKi.ix-p16.1" osisRef="Bible:2Kgs.8.12" parsed="|2Kgs|8|12|0|0" passage="2Ki 8:12"><i>v.</i>
12</scripRef>), what desolations he would make of their
strong-holds, and barbarous destruction of their men, women, and
children. The sins of Israel provoked God to give them up into the
hands of their cruel enemies, yet Elisha wept to think that ever
Israelites should be thus abused; for, though he foretold, he did
not desire the woeful day. See what havock war makes, what havock
sin makes, and how the nature of man is changed by the fall, and
stripped even of humanity itself.</p>
<p class="indent" id="iiKi.ix-p17">4. Hazael was greatly surprised at this
prediction (<scripRef id="iiKi.ix-p17.1" osisRef="Bible:2Kgs.8.13" parsed="|2Kgs|8|13|0|0" passage="2Ki 8:13"><i>v.</i> 13</scripRef>):
<i>What,</i> says he, <i>Is thy servant a dog, that he should do
this great thing?</i> This great thing he looks upon to be, (1.) An
act of great power, not to be done but by a crowned head. "It must
be some mighty potentate that can think to prevail thus against
Israel, and therefore not I." Many are raised to that dominion
which they never thought of and it often proves <i>to their own
hurt,</i> <scripRef id="iiKi.ix-p17.2" osisRef="Bible:Eccl.8.9" parsed="|Eccl|8|9|0|0" passage="Ec 8:9">Eccl. viii. 9</scripRef>. (2.)
An act of great barbarity, which could not be done but by one lost
to all honour and virtue: "Therefore," says he, "it is what I shall
never find in my heart to be guilty of: <i>Is thy servant a
dog,</i> to rend, and tear, and devour? Unless I were a dog, I
could not do it." See here, [1.] What a bad opinion he had of the
sin; he looked upon it to be great wickedness, fitter for a brute,
for a beast of prey, to do than a man. Note, It is possible for a
wicked man, under the convictions and restraints of natural
conscience, to express great abhorrence of a sin, and yet
afterwards to be well reconciled to it. [2.] What a good opinion he
had of himself, how much better than he deserved; he thought it
impossible he should do such barbarous things as the prophet
foresaw. Note, We are apt to think ourselves sufficiently armed
against those sins which yet we are afterwards overcome by, as
Peter, <scripRef id="iiKi.ix-p17.3" osisRef="Bible:Matt.26.35" parsed="|Matt|26|35|0|0" passage="Mt 26:35">Matt. xxvi. 35</scripRef>.</p>
<p class="indent" id="iiKi.ix-p18">5. In answer to this Elisha only told him
<i>he should be king over Syria;</i> then he would have power to do
it, and then he would find in his heart to do it. <i>Honours change
men's tempers and manners,</i> and seldom for the better: "Thou
knowest not what thou wilt do when thou comest to be king, but I
tell thee this thou wilt do." Those that are little and low in the
world cannot imagine how strong the temptations of power and
prosperity are, and, if ever they arrive at them, they will find
how deceitful their hearts were and how much worse than they
suspected.</p>
<p class="indent" id="iiKi.ix-p19">V. What mischief Hazael did to his master
hereupon. If he took any occasion to do it from what Elisha had
said the fault was in him, not in the word. 1. He basely cheated
his master, and belied the prophet (<scripRef id="iiKi.ix-p19.1" osisRef="Bible:2Kgs.8.14" parsed="|2Kgs|8|14|0|0" passage="2Ki 8:14"><i>v.</i> 14</scripRef>): <i>He told me thou shouldst
certainly recover.</i> This was abominably false; he told him he
should die (<scripRef id="iiKi.ix-p19.2" osisRef="Bible:2Kgs.8.10" parsed="|2Kgs|8|10|0|0" passage="2Ki 8:10"><i>v.</i> 10</scripRef>),
but he unfairly and unfaithfully concealed that, either because he
was loth to put the king out of humour with bad news or because
hereby he might the more effectually carry on that bloody design
which he conceived when he was told he should be his successor. The
devil ruins men by telling them they shall certainly recover and do
well, so rocking them asleep in security, than which nothing is
more fatal. This was an injury to the king, who lost the benefit of
this warning to prepare for death, and an injury to Elisha, who
would be counted a false prophet. 2. He barbarously murdered his
master, and so made good the prophet's word, <scripRef id="iiKi.ix-p19.3" osisRef="Bible:2Kgs.8.15" parsed="|2Kgs|8|15|0|0" passage="2Ki 8:15"><i>v.</i> 15</scripRef>. He dipped a thick cloth in cold
water, and spread it upon his face, under pretence of cooling and
refreshing him, but so that it stopped his breath, and stifled him
presently, he being weak (and not able to help himself) or perhaps
asleep: such a bubble is the life of the greatest of men, and so
much exposed are princes to violence. Hazael, who was Ben-hadad's
confidant, was his murderer, and some think, was not suspected, nor
did the truth ever come out but by the pen of this inspired
historian. We found this haughty monarch (<scripRef id="iiKi.ix-p19.4" osisRef="Bible:1Kgs.20.1-1Kgs.20.43" parsed="|1Kgs|20|1|20|43" passage="1Ki 20:1-43">1 Kings xx.</scripRef>) <i>the terror of the mighty
in the land of the living,</i> but he <i>goes down slain to the
pit</i> with <i>his iniquity upon his bones,</i> <scripRef id="iiKi.ix-p19.5" osisRef="Bible:Ezek.32.27" parsed="|Ezek|32|27|0|0" passage="Eze 32:27">Ezek. xxxii. 27</scripRef>.</p>
</div><scripCom id="iiKi.ix-p0.4" osisRef="Bible:2Kgs.8.16-2Kgs.8.24" parsed="|2Kgs|8|16|8|24" passage="2Ki 8:16-24" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.8.16-2Kgs.8.24">
<h4 id="iiKi.ix-p19.7">The Reign of Jehoram. (<span class="smallcaps" id="iiKi.ix-p19.8">b. c.</span> 884.)</h4>
<p class="passage" id="iiKi.ix-p20">16 And in the fifth year of Joram the son of
Ahab king of Israel, Jehoshaphat <i>being</i> then king of Judah,
Jehoram the son of Jehoshaphat king of Judah began to reign.  
17 Thirty and two years old was he when he began to reign; and he
reigned eight years in Jerusalem.   18 And he walked in the
way of the kings of Israel, as did the house of Ahab: for the
daughter of Ahab was his wife: and he did evil in the sight of the
<span class="smallcaps" id="iiKi.ix-p20.1">Lord</span>.   19 Yet the <span class="smallcaps" id="iiKi.ix-p20.2">Lord</span> would not destroy Judah for David his
servant's sake, as he promised him to give him alway a light,
<i>and</i> to his children.   20 In his days Edom revolted
from under the hand of Judah, and made a king over themselves.
  21 So Joram went over to Zair, and all the chariots with
him: and he rose by night, and smote the Edomites which compassed
him about, and the captains of the chariots: and the people fled
into their tents.   22 Yet Edom revolted from under the hand
of Judah unto this day. Then Libnah revolted at the same time.
  23 And the rest of the acts of Joram, and all that he did,
<i>are</i> they not written in the book of the chronicles of the
kings of Judah?   24 And Joram slept with his fathers, and was
buried with his fathers in the city of David: and Ahaziah his son
reigned in his stead.</p>
<p class="indent" id="iiKi.ix-p21">We have here a brief account of the life
and reign of Jehoram (or Joram), one of the worst of the kings of
Judah, but the son and successor of Jehoshaphat, one of the best.
Note, 1. Parents cannot give grace to their children. Many that
have themselves been godly have had the grief and shame of seeing
those that came forth out of their bowels wicked and vile. Let not
the families that are thus afflicted think it strange. 2. If the
children of good parents prove wicked, commonly they are worse than
others. The unclean spirit brings in seven others more wicked than
himself, <scripRef id="iiKi.ix-p21.1" osisRef="Bible:Luke.11.26" parsed="|Luke|11|26|0|0" passage="Lu 11:26">Luke xi. 26</scripRef>. 3. A
nation is sometimes justly punished with the miseries of a bad
reign for not improving the blessings and advantages of a good
one.</p>
<p class="indent" id="iiKi.ix-p22">Concerning this Jehoram observe,</p>
<p class="indent" id="iiKi.ix-p23">I. The general idea here given of his
wickedness (<scripRef id="iiKi.ix-p23.1" osisRef="Bible:2Kgs.8.18" parsed="|2Kgs|8|18|0|0" passage="2Ki 8:18"><i>v.</i> 18</scripRef>):
<i>He did as the house of Ahab,</i> and worse he could not do. His
character is taken from the bad example he followed, for men are
according to the company they converse with and the copies they
write after. No mistake is more fatal to young people than a
mistake in the choice of those whom they would recommend themselves
to and take their measures from, and whose good opinion they value
themselves by. Jehoram chose the house of Ahab for his pattern
rather than his father's house, and this choice was his ruin. We
have a particular account of his wickedness (<scripRef id="iiKi.ix-p23.2" osisRef="Bible:2Chr.21.1-2Chr.21.30" parsed="|2Chr|21|1|21|30" passage="2Ch 21:1-30">2 Chron. xxi.</scripRef>), murder, idolatry,
persecution, everything that was bad.</p>
<p class="indent" id="iiKi.ix-p24">II. The occasions of his wickedness. His
father was a very good man, and no doubt took care to have him
taught the good knowledge of the Lord, but, 1. It is certain he did
ill to marry him to the daughter of Ahab; no good could come of an
alliance with an idolatrous family, but all mischief with such a
daughter of such a mother as Athaliah the daughter of Jezebel. The
degeneracy of the old world took rise from the unequal yoking of
professors with profane. Those that are ill-matched are already
half-ruined. 2. I doubt he did not do well to make him king in his
own life-time. It is said here (<scripRef id="iiKi.ix-p24.1" osisRef="Bible:2Kgs.8.16" parsed="|2Kgs|8|16|0|0" passage="2Ki 8:16"><i>v.</i> 16</scripRef>) that he <i>began to reign,
Jehoshaphat being then king;</i> hereby he gratified his pride
(than which nothing is more pernicious to young people), indulged
him in his ambition, in hopes to reform him by humouring him, and
so brought a curse upon his family, as Eli did, <i>whose sons made
themselves vile and he restrained them not.</i> Jehoshaphat had
made this wicked son of his viceroy once when he went with Ahab to
Ramoth-Gilead, from which Jehoshaphat's seventeenth year (<scripRef id="iiKi.ix-p24.2" osisRef="Bible:1Kgs.22.51" parsed="|1Kgs|22|51|0|0" passage="1Ki 22:51">1 Kings xxii. 51</scripRef>) is made Jehoram's
second (<scripRef id="iiKi.ix-p24.3" osisRef="Bible:2Kgs.1.17" parsed="|2Kgs|1|17|0|0" passage="2Ki 1:17">2 Kings i. 17</scripRef>), but
afterwards, in his twenty-second year, he made him partner in his
government, and thence Joram's eight years are to be dated, three
years before his father's death. It has been hurtful to many young
men to come too soon to their estates. Samuel got nothing by
<i>making his sons judges.</i></p>
<p class="indent" id="iiKi.ix-p25">III. The rebukes of Providence which he was
under for his wickedness. 1. The Edomites revolted, who had been
under the government of the kings of Judah ever since David's time,
about 150 years, <scripRef id="iiKi.ix-p25.1" osisRef="Bible:2Kgs.8.20" parsed="|2Kgs|8|20|0|0" passage="2Ki 8:20"><i>v.</i>
20</scripRef>. He attempted to reduce them, and gave them a defeat
(<scripRef id="iiKi.ix-p25.2" osisRef="Bible:2Kgs.8.21" parsed="|2Kgs|8|21|0|0" passage="2Ki 8:21"><i>v.</i> 21</scripRef>), but he
could not improve the advantage he had got, so as to recover his
dominion over them: <i>Yet Edom revolted</i> (<scripRef id="iiKi.ix-p25.3" osisRef="Bible:2Kgs.8.22" parsed="|2Kgs|8|22|0|0" passage="2Ki 8:22"><i>v.</i> 22</scripRef>), and the Edomites were, after
this, bitter enemies to the Jews, as appears by the prophecy of
<scripRef id="iiKi.ix-p25.4" osisRef="Bible:Obad.1.1-Obad.1.21" parsed="|Obad|1|1|1|21" passage="Ob 1:1-21">Obadiah</scripRef> and <scripRef id="iiKi.ix-p25.5" osisRef="Bible:Ps.137.7" parsed="|Ps|137|7|0|0" passage="Ps 137:7">Ps. cxxxvii. 7</scripRef>. Now Isaac's prophecy
was fulfilled, that this Esau the elder should serve Jacob the
younger; yet, in process of time, he should <i>break that yoke from
off his neck,</i> <scripRef id="iiKi.ix-p25.6" osisRef="Bible:Gen.27.40" parsed="|Gen|27|40|0|0" passage="Ge 27:40">Gen. xxvii.
40</scripRef>. 2. Libnah revolted. This was a city in Judah, in the
heart of his country, a priests' city; the inhabitants of this city
shook off his government <i>because he had forsaken God,</i> and
would have compelled them to do so too, <scripRef id="iiKi.ix-p25.7" osisRef="Bible:2Chr.21.10-2Chr.21.11" parsed="|2Chr|21|10|21|11" passage="2Ch 21:10,11">2 Chron. xxi. 10, 11</scripRef>. In order that they
might preserve their religion they set up for a free state. Perhaps
other cities did the same. 3. His reign was short. God cut him off
in the midst of his days, when he was but forty years old, and had
reigned but eight years. <i>Bloody and deceitful men shall not live
out half their days.</i></p>
<p class="indent" id="iiKi.ix-p26">IV. The gracious care of Providence for the
keeping up of the kingdom of Judah, and the house of David,
notwithstanding the apostasies and calamities of Jehoram's reign
(<scripRef id="iiKi.ix-p26.1" osisRef="Bible:2Kgs.8.19" parsed="|2Kgs|8|19|0|0" passage="2Ki 8:19"><i>v.</i> 19</scripRef>): <i>Yet the
Lord would not destroy Judah.</i> He could easily have done it; he
might justly have done it; it would have been no loss to him to
have done it; yet he would not do it, for David's sake, not for the
sake of any merit of his which could challenge this favour to his
family as a debt, but for the sake of a promise made to him that he
should always have a lamp (that is, a succession of kings from one
generation to another, by which his name should be kept bright and
illustrious, as a lamp is kept burning by a constant fresh supply
of oil), that his family should never be extinct till it terminated
in the Messiah, that Son of David on whom was to be <i>hung all the
glory of his Father's house</i> and in whose everlasting kingdom
that promise to David is fulfilled (<scripRef id="iiKi.ix-p26.2" osisRef="Bible:Ps.132.17" parsed="|Ps|132|17|0|0" passage="Ps 132:17">Ps. cxxxii. 17</scripRef>), <i>I have ordained a lamp
for my anointed.</i></p>
<p class="indent" id="iiKi.ix-p27">V. The conclusion of this impious and
inglorious reign, <scripRef id="iiKi.ix-p27.1" osisRef="Bible:2Kgs.8.23-2Kgs.8.24" parsed="|2Kgs|8|23|8|24" passage="2Ki 8:23,24"><i>v.</i> 23,
24</scripRef>. Nothing peculiar is here said of him; but we are
told (<scripRef id="iiKi.ix-p27.2" osisRef="Bible:2Chr.21.19-2Chr.21.20" parsed="|2Chr|21|19|21|20" passage="2Ch 21:19,20">2 Chron. xxi. 19,
20</scripRef>) that he <i>died of sore diseases</i> and <i>died
without being desired.</i></p>
</div><scripCom id="iiKi.ix-p0.5" osisRef="Bible:2Kgs.8.25-2Kgs.8.29" parsed="|2Kgs|8|25|8|29" passage="2Ki 8:25-29" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.8.25-2Kgs.8.29">
<h4 id="iiKi.ix-p27.4">The Reign of Ahaziah. (<span class="smallcaps" id="iiKi.ix-p27.5">b. c.</span> 884.)</h4>
<p class="passage" id="iiKi.ix-p28">25 In the twelfth year of Joram the son of Ahab
king of Israel did Ahaziah the son of Jehoram king of Judah begin
to reign.   26 Two and twenty years old <i>was</i> Ahaziah
when he began to reign; and he reigned one year in Jerusalem. And
his mother's name <i>was</i> Athaliah, the daughter of Omri king of
Israel.   27 And he walked in the way of the house of Ahab,
and did evil in the sight of the <span class="smallcaps" id="iiKi.ix-p28.1">Lord</span>, as <i>did</i> the house of Ahab: for he
<i>was</i> the son in law of the house of Ahab.   28 And he
went with Joram the son of Ahab to the war against Hazael king of
Syria in Ramoth-gilead; and the Syrians wounded Joram.   29
And king Joram went back to be healed in Jezreel of the wounds
which the Syrians had given him at Ramah, when he fought against
Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah
went down to see Joram the son of Ahab in Jezreel, because he was
sick.</p>
<p class="indent" id="iiKi.ix-p29">As among common persons there are some that
we call <i>little men,</i> who make no figure, are little regarded,
as less valued, so among kings there are some whom, in comparison
with others, we may call <i>little kings.</i> This Ahaziah was one
of these; he looks mean in the history, and in God's account vile,
because wicked. It is too plain an evidence of the affinity between
Jehoshaphat and Ahab that they had the same names in their families
at the same time, in which, we may suppose, they designed to
compliment one another. Ahab had two sons, Ahaziah and Jehoram, who
reigned successively; Jehoshaphat had a son and grandson
named Jehoram and Ahaziah, who,
in like manner, reigned successively. Names indeed do not make
natures, but it was a bad omen to Jehoshaphat's family to borrow
names from Ahab's; or, if he lent the names to that wretched
family, he could not communicate with them the devotion of their
significations, <i>Ahaziah—Taking hold of the Lord,</i> and
<i>Jehoram—The Lord exalted.</i> Ahaziah king of Israel had
reigned but two years, Ahaziah king of Judah reigned but one. We
are here told that his relation to Ahab's family was the occasion,
1. Of his wickedness (<scripRef id="iiKi.ix-p29.1" osisRef="Bible:2Kgs.8.27" parsed="|2Kgs|8|27|0|0" passage="2Ki 8:27"><i>v.</i>
27</scripRef>): <i>He walked in the way of the house of Ahab,</i>
that idolatrous bloody house; for his mother was Ahab's daughter
(<scripRef id="iiKi.ix-p29.2" osisRef="Bible:2Kgs.8.26" parsed="|2Kgs|8|26|0|0" passage="2Ki 8:26"><i>v.</i> 26</scripRef>), so that he
sucked in wickedness with his milk. <i>Partus sequitur ventrem—The
child may be expected to resemble the mother.</i> When men choose
wives for themselves they must remember they are choosing mothers
for their children, and are concerned to choose accordingly. 2. Of
his fall. Joram, his mother's brother, courted him to join with him
for the recovery of Ramoth-Gilead, an attempt fatal to Ahab; so it
was to Joram his son, for in that expedition he was wounded
(<scripRef id="iiKi.ix-p29.3" osisRef="Bible:2Kgs.8.28" parsed="|2Kgs|8|28|0|0" passage="2Ki 8:28"><i>v.</i> 28</scripRef>), and
returned to Jezreel to be cured, leaving his army there in
possession of the place. Ahaziah likewise returned, but went to
Jezreel to see how Jehoram did, <scripRef id="iiKi.ix-p29.4" osisRef="Bible:2Kgs.8.29" parsed="|2Kgs|8|29|0|0" passage="2Ki 8:29"><i>v.</i> 29</scripRef>. Providence so ordered it, that
he who had been debauched by the house of Ahab might be cut off
with them, when the measure of their iniquity was full, as we shall
find in the next chapter. Those who partake with sinners in their
sins must expect to partake with them in their plagues.</p>
</div></div2>