Jehoshaphat and all Judah B. C. 896. II. CHRONICLES. A. M. 3108. tower in the wilderness, they looked unto the multitude, and behold, they were dead bodies fallen to the earth, and 10 none escaped. 25 And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much. magnify God for their victory. B. C. 896. 27 Then they returned, every man A. M. 3108. of Judah and Jerusalem, and Jehoshaphat in the 12 fore-front of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies. 28 And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD. 29 And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel. 30 So the realm of Jehoshaphat was quiet: God gave him rest round about. And Jehoshaphat reigned over Judah: for his 31 26 ¶ And on the fourth day they assembled themselves in the valley of "Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley || he was thirty and five years old when he began of Berachah, unto this day. to reign, and he reigned twenty and five years 10 Hebrew, there was not an escaping. 12 Heb. head. That is, blessing. Chap. xvii. 10.- Chap. xv. 15; Job xxxiv. 29. 1 Kings Neh. xii. 43. xxii. 41, &c. When Judah came toward the watch-tower-Which stood upon the cliff of Ziz, mentioned verse 16, and looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition, they could descry from thence. They looked unto the multitude, and behold they were dead bodies -When they came to the view of this vast army, instead of finding living men to fight with, they found them all dead men, and their carcasses spread as dung upon the face of the earth. And none escaped -Or rather, none remained, because those who were not killed, made the best of their way home; for it cannot be supposed that they were absolutely all killed. Verse 25. They found among them in abundance both riches and jewels, &c.—Which they had brought with them to corrupt any of Jehoshaphat's officers as they saw occasion: to procure necessaries for their vast army from time to time: and because they came as to triumph rather than to fight, being confident of the victory on account of their numbers, and especially because they thought to surprise Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own destruction. See how rich in mercy God is to them that call upon him in truth, and how often he out-does the prayers and expectations of his people. Jehoshaphat prayed to be delivered from being spoiled by the enemy, and God not only did that, but enriched them with the spoils of the enemy. Now it appeared what was God's end in bringing this great army against Judah; it was to humble them, and prove them, that he might do them good in their latter end. It seemed, at first, to be a disturbance to their reformation, but it proves to be a recompense of it. Verse 26. On the fourth day, &c.-Undoubtedly many thanksgivings were offered to God immediately, and perhaps even a day of praise was kept in the || camp, before they drew their forces out of the field: but in the fourth day they assembled in a valley, and blessed God with so much zeal and fervency, that a name was thereby given to the place, and the remembrance of that work of wonder perpetuated for the encouragement of succeeding generations to trust in God. Of Berachah-Hebrew, of blessing, so called, from the solemn blessings and praises given to God on that occasion. Verses 27, 28. Jehoshaphat in the fore-front of them-They marched all in a body, in solemn procession, and Jehoshaphat at their head, that the country, as they passed along, might join with them in their praises. To go again to Jerusalem with joy-That they might give thanks for the mercy there, where by prayer they had obtained it. Unto the house of the Lord-To renew their praises in the court of the temple, the proper and usual place for it. Praising God must not be the work of a day only; but our praises, when we have received mercy, must be often repeated, as our prayers were, when we were in pursuit of it. Every day we must bless God; as long as we live, and while we have any being, we must praise him, spending our time in that work, in which we hope to spend our eternity. Verses 29, 30. The fear of God was on all the kingdoms, &c.—Which were near, or which heard these things. They were afraid to attack or molest the worshippers of a God who was able to help his people in so wonderful a manner. So the realm of Jehoshaphat was quiet-Those that were displeased at the destroying of the images and groves, were now satisfied, and obliged to own, that since the God of Israel could deliver after this sort, he only ought to be worshipped, and in that way which himself had appointed. So that they were quiet among themselves; and they were also quiet from the fear of insults or injuries from their neighbours, God having given them rest round about. Jehoshaphat dies, and A. M. 3108. in Jerusalem. Shilhi. CHAPTER XXI. And his mother's name was Azubah the daughter of Verse 33. Howbeit, the high places were not taken away-Not universally; the fault was not in Jehoshaphat, but in the people, who, though they did worship the true God, yet would not be confined to the temple; but, for their own convenience, or from their affection to their ancient customs, chose to worship him in the high places. Verse 35. After this did Jehoshaphat join him with Ahaziah-This is mentioned as an aggravation of his sin, after so great an obligation laid upon him by God, and after he had been so sharply reproved by a prophet, yet he relapsed into the same sin; which proceeded partly from that near relation which was contracted between the two families, and partly Jehoram reigns in his stead. 35 And after this did Jeho A. M. 3108. 36 15 And he joined himself with him to make 37 Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go ° to Tarshish. merce. n m1 Kings xxii. 48.- 15 At first, Jehoshaphat was unwilling, 1 Kings xxii. 49.- n1 Kings xxii. 48.— Chap. ix. 21. from the easiness of Jehoshaphat's temper, which could not resist the solicitations of others, in such things as might seem indifferent. For he did not join with him in war, as he did with Ahab, but in a peaceable way only, in a matter of trade and comAnd yet God reproves and punishes him for it, (verse 37,) to show his great dislike of all familiar conversation of his servants and people with professed enemies of God and of religion, as Ahaziah was. Who did very wickedly-Or, who did industriously, and maliciously, and constantly, work wickedness, as the Hebrew phrase implies, giving himself up to idolatry, and all wick||edness. CHAPTER XXI. Jehoram succeeds, 1-3. His wickedness, 4-7. Edom and Libnah revolt, and Jehoram is still more wicked, 8-11. The prophecy of Elijah against him, 12-15. The success of his enemies, 16, 17. His sickness and death, 18–20. 896. P B. C. 896. B. C. 898 NOW Jehoshaphat slept with his || all these were the sons of Jehosha- A. M. 3108. son reigned in his stead. 2 And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: 3 And their father gave them great gifts of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram; because he was the firstborn. 1 Kings xxii. 50-1 Alone. - Jehoram made partner of the kingdom with his father, 2 Kings viii. 16. NOTES ON CHAPTER XXI. Verse 2. And Azariah-Hebrew, y, Azariaha, distinguished by the last syllable, hu, from the Azariah mentioned in the former clause. Of Jehoshaphat king of Israel-So he is called, either, 1st, Because he was so by right: or, 2d, Because he was king not only of Judah and Benjamin, but of a great number of Israelites, who had come and settled in his kingdom. Verse 3. With fenced cities of Judah-Over which he made them governors. This he seems to have done prudently; thus providing well for them, that they might not be tempted to envy their brother the kingdom, nor to quarrel among themselves: but things excellently designed," says Strigelius, from Cicero, "have often a very ill event." This wealth and authority of theirs, made their brother first fear them, and then, through his wicked covetousness, The wickedness of Jehoram. B. C. 896. B. C. 889. A. M. 3108 4 Now when Jehoram was risen 9 Then Jehoram went forth with A. M. 3115. up to the kingdom of his father, he his princes, and all his chariots with strengthened himself, and slew all his brethren him: and he rose up by night, and smote the with the sword, and divers also of the princes Edomites which compassed him in, and the of Israel. captains of the chariots. B. C. 892. b 5 T Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem. 6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife and he wrought that which was evil in the eyes of the LORD. 7 Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever. 8 In his days the Edomites revolted from under the dominion of Judah, and made themselves a king. B. C. 889. e 4 In consort, 2 Kings viii. 17, &c. Chapter xxii. 2. Heb. lamp, or, candle. d 2 Samuel vii. 12; 1 Kings xi. 36; 2 Kings viii. 19; Psa. cxxxii. 11, &c. contrive to cut them off, that he might get possession of their riches and power. Because he was the firstborn-Whom Jehoshaphat supposed he ought to prefer on account of the law, recorded Deut. xxi. 15, though otherwise, it is probable, he would not have done it, having doubtless, before this time, observed his perverse and wicked inclinations, and how much he was swayed by his idolatrous wife. 10 So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers. 11 Moreover, he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto. 12 And there came a 5 writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, e 2 Kings viii. 20, &c.- 4 Heb. hand.f Leviticus xvii. 7; xx. 5; Verse 13.5 Which was written before his death, 2 Kings ii. 1. an idolater. While he adhered to God, they adhered to him; but when he cast God off, they cast him off. Whether this would justify them in their revolt or not, it justified God's providence which suffered it. Verse 11. He made high places-Not to the Lord, whose sworn enemy he was, but to Baals, or false gods. Caused the inhabitants of Jerusalem to commit fornication-Spiritual whoredom, or idolatry, seducing them to eat things sacrificed to idols, (Rev. ii. 20,) not only by his counsel and example, but, as it follows, by force, by threats, and penalties. Verse 4. He strengthened himself-Hardened his heart, as the word pin, chazak, often signifies; and || slew all his brethren with the sword-Either by false accusation, under colour of law, or rather by assas- Verse 12. And there came a writing to him from sination, pretending, it is likely, that he could not Elijah-It is certain, Elijah was taken up into heathink himself safe in the government till they were ven in the time of Jehoshaphat. Therefore Josephus taken out of the way. Those that mean ill them- and the LXX. imagine (as Grotius observes) that selves, are commonly, without cause, jealous of those from thence he sent a letter. Dr. Lightfoot is of about them. And divers also of the princes of Is- || opinion, that it is not meant of that Elijah who was rael-Either, 1st, Of Judah, here called Israel, as carried up to heaven, but of another of his name, in verse 2. Or rather, 2d, Of Israel properly so who sent this letter. Kimchi is of opinion that Elicalled; not the princes of all Israel, or of the seve-jah, foreseeing, by the spirit of prophecy, before he ral tribes thereof, but the chief of those Israelites who, out of love to God and the true religion, had forsaken their estates in the kingdom of Israel, and were now incorporated with the kingdom of Judah: these he slew, because he thought they would be most zealous for that religion which he was resolved to oppose. Verse 5. Jehoram was, &c.—Of this and several of the following verses, see notes on 2 Kings viii. 17, &c. Verse 10. The same time did Libnah revoltLibnah seems to have set up for a free state. And the reason is here given, both why God permitted it, and why they did it, because Jehoram was become went to heaven, the wickedness of Jehoram, spake these words to one of the prophets, and charged him to put them down in writing, and send them in a letter to Jehoram, when he grew so impious, as is here related; and let him know that Elijah commanded this writing to be delivered to him: that so Jehoram, being affected with it, as if it had been sent from heaven, might be moved to repent of the evil he had done. And indeed the passage will bear this sense. He did not send a writing, but it was sent as his writing. For there is nothing in the words to intimate that this was written after his death, but only delivered after his death. So that it might have been written (for any thing that appears to the con The miserable B. C. 889. CHAPTER XXI. A. M. 3115. 13 But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself: 14 Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods: 15 And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day. trary) by Elijah himself before he was taken up into heaven. But, upon the whole, as we find the prophets were sent to those of their own time, and not to those who should come after, (there being a succession of prophets raised up for every age,) and as we have no mention of any other Elijah, in any other place of Scripture; and as (agreeable to what our Saviour makes Abraham say to the rich man, when he desired Lazarus to be sent from the dead to his brethren, They have Moses and the prophets,) we have no rational ground for thinking that God should employ a prophet, whom he had taken into heaven on this occasion, when there was, at that time, a prophet on the earth no ways inferior to him, namely, Elisha his successor: therefore there is ground to conclude, that the difficulty has arisen by the inaccuracy of transcribers of the Scriptures, and that it should be, and was at first written Elisha, and not Elijah. Verse 13. Which were better than thyself-More innocent, righteous, and godly. This seems to intimate that they were pious persons, who abhorred idolatry. And, if so, his sin was the more heinous in cutting them off, as proceeding from enmity to God, as well as to them. Verse 14. Behold, with a great plague, &c. There was no calamity that could be thought of which did not befall this wicked prince: whose kingdom was destroyed and depopulated by the fiercest nations; his treasures ransacked; his wives carried into captivity; his children slain; and he himself laboured under a sore disease for two years; and when he was dead, had not the honour of royal sepulchre, such as his ancestors had. All which calamities were threatened in the writing sent him, that he might not think they came by chance, but by the special direction of Almighty God, as a punishment for his wickedness. But why should his people suffer, who are here threatened to be plagued? 1st, Because their base fear made them comply with him in his idolatry: and, 2d, Because he suffered in his people's destruction: for as the honour, and safety, and strength of a king lie in the multitude and death of Jehoram. m B. C. 887. 16 Moreover, the LORD stirred A. M. 3117. up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians: n 17 And they came up into Judah, and brake into it, and carried away all the substance that Iwas found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz the youngest of his sons. 8 18 And after all this the LORD smote him in his bowels with an incurable disease. 8 About B. C. 885. Heb. carried captive, Chapter xxii. 1.——————¤ Chapter xxiv. 7. Or, Ahaziah, Chap. xxii. 1, or, Azariah, Chap. xxii. 6.—9 His son, Ahaziah Prorex, 2 Kings ix. 29, soon after. Ver. 15. prosperity of his people; so when they are diminished, and destroyed, the king is very much weak ened and endangered by it. And thy children, and thy wives-Whose lives shall go for the lives of thy brethren. Verse 15. By reason of the sickness day by dayThat is, from day to day continually, Hebrew, days upon days: or, (as days are often put for a year,) year upon year: that is, one year after another for two years, as the event shows, verse 19. Verse 16. The Lord stirred up against Jehoram the spirit of the Philistines-A people who had been fully subdued and dispirited; but whose spirits and courage God now raised, that they might do his work. And of the Arabians, that were near the Ethiopians-Hebrew, near the Cushites, that is, the Ethiopians properly so called, for they were parted only by the Red sea; or rather a people in Arabia, frequently mentioned in Scripture, and so called either for their likeness in colour and complexion to the Ethiopians, or because one of these tribes was a colony from the other. Verse 17. And his sons also, and his wivesWhom they slew, all except Ahaziah and Athaliah, who possibly were hid in some secret place. So that there was never a son left him, save Jehoahaz-Who is also called Ahaziah, a name of the same signification with Jehoahaz, and, by a small alteration of the letters, Azariah, (chap. xxii. 6,) the meaning of which word is akin to the other, all signifying the possession, strength, or help of the Lord. Thus blood was required for blood. Jehoram had slain all his brethren; they slay all his sons but one. And he had not escaped, had he not been of the house of David, which must not be extirpated, like that of Ahab, because a blessing was in it, no less a blessing than that of the Messiah. Verse 18. The Lord smote him in his bowels with an incurable disease-Dr. Mede observes, two impious kings are recorded to have had the same end that this Jehoram had: Antiochus Epiphanes and Agrippa, of whom it was said, es TI TA OпhayxvA TOIS ου σπλαγχνιζομένοις, “ Of what avail are bowels to those Ahaziah the son of A. M. 3119. II. CHRONICLES. B. C. 885. Jehoram made king. 19 And it came to pass, that in 20 Thirty and two years old was A. M. 3119. process of time, after the end of two he when he began to reign, and he years, his bowels fell out by reason of his sick-reigned in Jerusalem eight years, and departed ness so he died of sore diseases. And his 10 without being desired: howbeit they buried people made no burning for him, like the|| him in the city of David, but not in the sepulburning of his fathers. chres of the kings. P Chap. xvi. 14. 10 Heb. without desire, Jer. xxii. 18. who have no bowels, who show no pity or compas|| 15; vi. 4, signifies. And there are many such phrases sion?" It is true, even good men, and those who are used concerning death, in the Old and New Testadear to God, may be afflicted with diseases of this ments, which all signify that death is not an annihilakind: but to such they are fatherly chastisements, tion, but only a translation into another place and and, by the support of divine consolation, the soul state. See Gen. xv. 15; Phil. i. 23. Without being may have ease and peace, even then when the body desired-Hebrew, without desire, which may be reis afflicted with pain; which certainly was not the ferred, 1st, To himself. He had no desire of living case with Jehoram. longer, nor any pleasure in life, but was heartily weary of it, through his excessive pains. Or rather, it belongs, 2d, To his people, who did not desire that he should live longer, but oft and heartily wished that he had died sooner: which contempt of him they showed both by making no burning for him, as they used to do for good kings, and by denying him burial among the kings. The expression is emphatical: for it is usual with men to desire the death of some persons, whom afterward they lament, and heartily wish they were alive again. But for this ungodly and unhappy prince, his people did not only in his life-time wish his death, but afterward did not repent of those desires. Verse 19. So he died of sore diseases-These || words seem to import that he was afflicted with a complication of diseases, together with his dysentery; all which were very grievous, and a suitable punishment of his horrid wickedness. And his people made no burning for him—Paid him no extraordinary funeral honours. Verse 20. And departed-Hebrew, went, namely, the way of all the earth, as it is more fully expressed Josh. xxiii. 14. Or, to the land of darkness, Job x. 21, 22. Or, to his long home, Eccles. xii. 5. Or, went away, namely, out of this world, as the word 1, halack, used here and Job xiv. 20; Eccles. v. CHAPTER XXII. Ahaziah's wicked reign, 1-4. Being confederate with Joram, he is slain by Jehu, 5-9. Athaliah destroys the seed royal, and usurps the kingdom, 10–12. A. M. 3119. a of Jehoram king of Judah reigned. B. C. 885. AND ND the inhabitants of Jerusalem || all the eldest. So Ahaziah the son A. M. 3119. made Ahaziah his youngest son king in his stead: for the band of men that came with the Arabians to the camp had slain a 2 Kings viii. 24, &c.; Chap. xxi. 17; Verse 6. NOTES ON CHAPTER XXII. Verse 1. The band of men had slain all the eldest -A cruel sort of men, who came along with the Arabians, and therefore slew those whom the Arabians had spared, and only carried into captivity. Or the Philistines may be intended, who accompanied the Arabians in this expedition, (chap. xxi. 16,) and who lived near the kingdom of Judah, and therefore wished to destroy all the branches of the royal family, lest, if any of them survived, they should afterward gain strength, and revenge themselves upon them for plundering their country, and carrying so many of the seed royal away captive. Verse 2. Forty and two years old was Ahaziah с 2 Forty and two years old was Ahaziah when he began to reign, and he reigned one b Chap. xxi. 17.- - 2 Kings viii. 26. -It is said (2 Kings viii. 26) that he was but two and twenty years old when he began to reign; so that, it is probable, an error has been committed here by the copyist or transcriber. For some Greek copies have here twenty-two years old, and it is so in the Syriac and Arabic translations, and particularly in that most ancient copy of the Syriac, which was used by the church at Antioch in the primitive times, and to this day is kept in the church of Antioch, from which Archbishop Usher did, at his own great charge, get an exact copy transcribed. Athaliah the daughter of Omri-That is, of Omri's family; or, of Ahab, Omri's son. Grand-children are often called sons or || daughters in the Scriptures. |