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Created page with "{{Infobox_Contents | topic_name = Matthew Henry Concise Bible Commentary : 2 Kings | subtopics = Ancient Israel and Judah | opinion_pieces = {{short_opinions}} * Text:EB..."
{{Infobox_Contents |
topic_name = Matthew Henry Concise Bible Commentary : 2 Kings |
subtopics = [[Ancient Israel and Judah]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Kings, The Books of|Easton's Bible Dictionary entry on 2 Kings]] |
}}
Read the book of [[Bible:2 Kings]] from the [[Holy Bible|Bible]]
{{chapters}}
[[Bible:2 Kings 1|1]]
[[Bible:2 Kings 2|2]]
[[Bible:2 Kings 3|3]]
[[Bible:2 Kings 4|4]]
[[Bible:2 Kings 5|5]]
[[Bible:2 Kings 6|6]]
[[Bible:2 Kings 7|7]]
[[Bible:2 Kings 8|8]]
[[Bible:2 Kings 9|9]]
[[Bible:2 Kings 10|10]]
[[Bible:2 Kings 11|11]]
[[Bible:2 Kings 12|12]]
[[Bible:2 Kings 13|13]]
[[Bible:2 Kings 14|14]]
[[Bible:2 Kings 15|15]]
[[Bible:2 Kings 16|16]]
[[Bible:2 Kings 17|17]]
[[Bible:2 Kings 18|18]]
[[Bible:2 Kings 19|19]]
[[Bible:2 Kings 20|20]]
[[Bible:2 Kings 21|21]]
[[Bible:2 Kings 22|22]]
[[Bible:2 Kings 23|23]]
[[Bible:2 Kings 24|24]]
[[Bible:2 Kings 25|25]]
==Commentary==
[[Text:MHC Concise 2 Kings 1|1]]
[[Text:MHC Concise 2 Kings 2|2]]
[[Text:MHC Concise 2 Kings 3|3]]
[[Text:MHC Concise 2 Kings 4|4]]
[[Text:MHC Concise 2 Kings 5|5]]
[[Text:MHC Concise 2 Kings 6|6]]
[[Text:MHC Concise 2 Kings 7|7]]
[[Text:MHC Concise 2 Kings 8|8]]
[[Text:MHC Concise 2 Kings 9|9]]
[[Text:MHC Concise 2 Kings 10|10]]
[[Text:MHC Concise 2 Kings 11|11]]
[[Text:MHC Concise 2 Kings 12|12]]
[[Text:MHC Concise 2 Kings 13|13]]
[[Text:MHC Concise 2 Kings 14|14]]
[[Text:MHC Concise 2 Kings 15|15]]
[[Text:MHC Concise 2 Kings 16|16]]
[[Text:MHC Concise 2 Kings 17|17]]
[[Text:MHC Concise 2 Kings 18|18]]
[[Text:MHC Concise 2 Kings 19|19]]
[[Text:MHC Concise 2 Kings 20|20]]
[[Text:MHC Concise 2 Kings 21|21]]
[[Text:MHC Concise 2 Kings 22|22]]
[[Text:MHC Concise 2 Kings 23|23]]
[[Text:MHC Concise 2 Kings 24|24]]
[[Text:MHC Concise 2 Kings 25|25]]
{{mhc import}}
'''Commentary on the book of [[2 Kings|2 Kings]]'''
''Chapter Outline''
The revolt of Moab--Sickness of Ahaziah, king of [[Israel]].
(1-8)
Fire called from heaven by Elijah--Death of Ahaziah.
(9-18)
'''Verses''' 1-8
When Ahaziah rebelled against the [[Lord]], Moab revolted from him. Sin weakens and impoverishes us. Man's revolt from [[God]] is often punished by the rebellion of those who owe subjection to him. Ahaziah fell through a lattice, or railing. Wherever we go, there is but a step between us and death. A man's house is his castle, but not to secure him against [[God]]'s judgments. The whole creation, which groans under the burden of man's [[sin]], will, at length, sink and break under the weight like this lattice. He is never safe that has [[God]] for his enemy. Those that will not inquire of the word of [[God]] for their comfort, shall hear it to their terror, whether they will or no.
'''Verses''' 9-18
[[Elijah]] called for fire from heaven, to consume the haughty, daring sinners; not to secure himself, but to prove his mission, and to reveal the wrath of [[God]] from heaven, against the ungodliness and unrighteousness of men. [[Elijah]] did this by a [[Divine]] impulse, yet our [[Saviour]] would not allow the disciples to do the like, Lu 9:54. The dispensation of the [[Spirit]] and of [[grace]] by no means allowed it. Elijah was concerned for [[God]]'s glory, those for their own reputation. The [[Lord]] judges men's practices by their principles, and his judgment is according to truth. The third captain humbled himself, and cast himself upon the [[mercy]] of [[God]] and Elijah. There is nothing to be got by contending with [[God]]; and those are wise for themselves, who learn submission from the fatal end of obstinacy in others. The courage of [[faith]] has often struck terror into the [[heart]] of the proudest sinner. So thunderstruck is Ahaziah with the prophet's words, that neither he, nor any about him, offer him violence. Who can harm those whom [[God]] shelters? Many who think to prosper in [[sin]], are called hence like Ahaziah, when they do not expect it. All warns us to seek the [[Lord]] while he may be found.
----
'''Chapter''' 2
''Chapter Outline''
[[Elijah]] divides Jordan.
(1-8)
[[Elijah]] is taken up into heaven.
(9-12)
[[Elisha]] is manifested to be Elijah's successor.
(13-18)
[[Elisha]] heals the waters of [[Jericho]], Those that mocked [[Elisha]] destroyed.
(19-25)
'''Verses''' 1-8
The [[Lord]] had let [[Elijah]] know that his time was at hand. He therefore went to the different schools of the prophets to give them his last exhortations and blessing. The removal of [[Elijah]] was a type and figure of the ascension of [[Christ]], and the opening of the kingdom of heaven to all [[believer]]s. [[Elisha]] had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those who follow [[Christ|Jesus Christ]] come short by tiring at last. The waters of Jordan, of old, yielded to the ark; now, to the prophet's mantle, as a token of [[God]]'s presence. When [[God]] will take up his faithful ones to heaven, [[death]] is the [[Jordan]] which they must pass through, and they find a way through it. The [[death]] of [[Christ|Jesus Christ]] has divided those waters, that the ransomed of the [[Lord]] may pass over. O death, where is thy sting, thy hurt, thy terror!
'''Verses''' 9-12
That fulness, from whence prophets and apostles had all their supply, still exists as of old, and we are told to ask large supplies from it. Diligent attendance upon Elijah, particularly in his last hours, would be proper means for [[Elisha]] to obtain much of his spirit. The comforts of departing saints, and their experiences, help both to gild our comforts and to strengthen our resolutions. [[Elijah]] is carried to heaven in a fiery chariot. Many questions might be asked about this, which could not be answered. Let it suffice that we are told, what his [[Lord]], when he came, found him doing. He was engaged in serious discourse, encouraging and directing [[Elisha]] about the kingdom of [[God]] among men. We mistake, if we think preparation for heaven is carried on only by contemplation and acts of devotion. The chariot and horses appeared like fire, something very glorious, not for burning, but brightness. By the manner in which [[Elijah]] and Enoch were taken from this world, [[God]] gave a glimpse of the [[eternal life]] brought to light by the [[gospel]], of the [[glory]] reserved for the bodies of the saints, and of the opening of the kingdom of heaven to all [[believer]]s. It was also a figure of [[Christ]]'s ascension. Though [[Elijah]] was gone triumphantly to heaven, yet this [[world]] could ill spare him. Surely their hearts are hard, who feel not, when [[God]], by taking away faithful, useful men, calls for weeping and mourning. [[Elijah]] was to [[Israel]], by his counsels, reproofs, and [[prayer]]s, better than the strongest force of chariot and horse, and kept off the judgments of [[God]]. [[Christ|Jesus Christ]] bequeathed to his disciples his precious [[gospel]], like Elijah's mantle; the token of the [[Divine]] power being exerted to overturn the empire of [[Satan]], and to set up the kingdom of [[God]] in the world. The same [[gospel]] remains with us, though the miraculous powers are withdrawn, and it has [[Divine]] strength for the conversion and [[salvation]] of sinners.
'''Verses''' 13-18
[[Elijah]] left his mantle to Elisha; as a token of the descent of the [[Spirit]] upon him; it was more than if he had left him thousands of gold and silver. [[Elisha]] took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn. Now that [[Elijah]] was taken to heaven, [[Elisha]] inquired, 1. After [[God]]; when our creature-comforts are removed, we have a [[God]] to go to, who lives for ever. 2. After the [[God]] that [[Elijah]] served, and honoured, and pleaded for. The [[Lord]] [[God]] of the holy prophets is the same yesterday, to-day, and for ever; but what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their [[God]]? See Elisha's dividing the river; [[God]]'s people need not [[fear]] at last passing through the [[Jordan]] of [[death]] as on dry ground. The sons of the prophets made a needless search for Elijah. Wise men may yield to that, for the sake of [[peace]], and the good opinion of others, which yet their judgment is against, as needless and fruitless. Traversing hills and valleys will never bring us to Elijah, but following the example of his holy [[faith]] and zeal will, in due time.
'''Verses''' 19-25
Observe the [[miracle]] of [[healing]] the waters. Prophets should make every place to which they come better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the word of [[God]], which is like the salt cast into the water by Elisha. It was an apt emblem of the effect produced by the [[grace]] of [[God]] on the sinful heart of man. Whole families, towns, and cities, sometimes have a new appearance through the preaching of the [[gospel]]; wickedness and evil have been changed into fruitfulness in the works of righteousness, which are, through [[Christ]], to the praise and [[glory]] of [[God]]. Here is a curse on the youths of Bethel, enough to destroy them; it was not a curse causeless, for it was Elisha's character, as [[God]]'s prophet, that they abused. They bade him "go up," reflecting on the taking up of [[Elijah]] into heaven. The prophet acted by [[Divine]] impulse. If the Holy [[Spirit]] had not directed Elisha's solemn curse, the providence of [[God]] would not have followed it with judgment. The [[Lord]] must be glorified as a righteous [[God]] who hates [[sin]], and will reckon for it. Let young persons be afraid of speaking wicked words, for [[God]] notices what they say. Let them not mock at any for defects in mind or body; especially it is at their peril, if they scoff at any for well doing. Let parents that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts. And what will be the anguish of those parents, at the day of judgment, who witness the everlasting condemnation of their offspring, occasioned by their own bad example, carelessness, or wicked teaching!
----
'''Chapter''' 3
''Chapter Outline''
Jehoram, king of [[Israel]].
(1-5)
War with Moab, The intercession of Elisha.
(6-19)
Water supplied, Moab overcome.
(20-27)
'''Verses''' 1-5
Jehoram took warning by [[God]]'s judgment, and put away the image of [[Text:EBD:Baal|Baal]], yet he maintained the [[worship]] of the calves. Those do not truly repent or reform, who only part with the sins they lose by, but continue to [[love]] the sins that they think to gain by.
'''Verses''' 6-19
The king of [[Israel]] laments their distress, and the danger they were in. He called these kings together, yet he charges it upon Providence. Thus the foolishness of man perverteth his way, and then his [[heart]] fretteth against the [[Lord]], Pr 19:3. It was well that Jehoshaphat inquired of the [[Lord]] now, but it had been much better if he had done it before he engaged in this war. Good men sometimes neglect their duty, till necessity and affliction drive them to it. Wicked people often fare the better for the friendship and society of the godly. To try their faith and obedience, [[Elisha]] bids them make the valley full of pits to receive water. Those who expect [[God]]'s blessings, must dig pools for the rain to fill, as in the valley of Baca, and thus make even that a well, Ps 84:6. We need not inquire whence the water came. [[God]] is not tied to second causes. They that sincerely seek for the dew of [[God]]'s grace, shall have it, and by it be made more than conquerors.
'''Verses''' 20-27
It is a blessing to be favoured with the company of those who have power with [[God]], and can prevail by their [[prayer]]s. A kingdom may be upheld and prosper, in consequence of the fervent [[prayer]]s of those who are dear to [[God]]. May we place our highest regard upon such as are most precious in his account. When sinners are saying Peace, [[peace]], destruction comes upon them: despair will follow their mad presumption. In [[Satan]]'s service and at his suggestion, such horrid deeds have been done, as cause the natural feelings of the [[heart]] to shudder; like the king of Moab's sacrificing his son. It is well not to urge the worst of men to extremities; we should rather leave them to the judgment of [[God]].
----
'''Chapter''' 4
''Chapter Outline''
[[Elisha]] multiplies the widow's oil.
(1-7)
The Shunammite obtains a son.
(8-17)
The Shunammite's son restored to life.
(18-37)
The [[miracle]] of [[healing]] the pottage, and of feeding the sons of the prophets.
(38-44)
'''Verses''' 1-7
Elisha's [[miracle]]s were acts of real charity: [[Christ]]'s were so; not only great wonders, but great favours to those for whom they were wrought. [[God]] magnifies his goodness with his power. [[Elisha]] readily received a poor widow's complaint. Those that leave their families under a load of debt, know not what trouble they cause. It is the duty of all who profess to follow the [[Lord]], while they [[trust]] to [[God]] for daily bread, not to tempt him by carelessness or extravagance, nor to contract debts; for nothing tends more to bring reproach upon the [[gospel]], or distresses their families more when they are gone. [[Elisha]] put the widow in a way to pay her debt, and to maintain herself and her family. This was done by [[miracle]], but so as to show what is the best method to assist those who are in distress, which is, to help them to improve by their own industry what little they have. The oil, sent by [[miracle]], continued flowing as long as she had empty vessels to receive it. We are never straitened in [[God]], or in the riches of his grace; all our straitness is in ourselves. It is our [[faith]] that fails, not his promise. He gives more than we ask: were there more vessels, there is enough in [[God]] to fill them; enough for all, enough for each; and the [[Redeemer]]'s all-sufficiency will only be stayed from the supplying the wants of sinners and saving their souls, when no more apply to him for [[salvation]]. The widow must pay her debt with the money she received for her oil. Though her creditors were too hard with her, yet they must be paid, even before she made any provision for her children. It is one of the main laws of the [[Christian]] [[religion]], that we pay every just debt, and give every one his own, though we leave ever so little for ourselves; and this, not of constraint, but for conscience' sake. Those who bear an honest mind, cannot with pleasure eat their daily bread, unless it be their own bread. She and her [[children]] must live upon the rest; that is, upon the money received for the oil, with which they must put themselves into a way to get an honest livelihood. We cannot now expect [[miracle]]s, yet we may expect mercies, if we wait on [[God]], and seek to him. Let widows in particular depend upon him. He that has all hearts in his hand, can, without a [[miracle]], send as effectual a supply.
'''Verses''' 8-17
[[Elisha]] was well thought of by the king of [[Israel]] for his late services; a good man can take as much pleasure in serving others, as in raising himself. But the Shunammite needed not any good offices of this kind. It is a happiness to dwell among our own people, that [[love]] and respect us, and to whom we are able to do good. It would be well with many, if they did but know when they are really well off. The [[Lord]] sees the secret wish which is suppressed in obedience to his will, and he will hear the [[prayer]]s of his servants in behalf of their benefactors, by sending unasked-for and unexpected mercies; nor must the professions of men of [[God]] be supposed to be delusive like those of men of the world.
'''Verses''' 18-37
Here is the sudden [[death]] of the child. All the mother's tenderness cannot keep alive a child of promise, a child of [[prayer]], one given in love. But how admirably does the prudent, pious mother, guard her lips under this sudden affliction! Not one peevish word escapes from her. Such confidence had she of [[God]]'s goodness, that she was ready to believe that he would restore what he had now taken away. O woman, great is thy faith! He that wrought it, would not disappoint it. The sorrowful mother begged leave of her husband to go to the prophet at once. She had not thought it enough to have Elisha's help sometimes in her own family, but, though a woman of rank, attended on public worship. It well becomes the men of [[God]], to inquire about the welfare of their friends and their families. The answer was, It is well. All well, and yet the child dead in the house! Yes! All is well that [[God]] does; all is well with them that are gone, if they are gone to heaven; and all well with us that stay behind, if, by the affliction, we are furthered in our way thither. When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts too much upon it; for if we did, we have reason to [[fear]] it was given in anger, and taken away in wrath. [[Elisha]] cried unto [[God]] in faith; and the beloved son was restored alive to his mother. Those who would convey spiritual life to dead souls, must feel deeply for their case, and labour fervently in [[prayer]] for them. Though the minister cannot give [[Divine]] life to his fellow-sinners, he must use every means, with as much earnestness as if he could do so.
'''Verses''' 38-44
There was a famine of bread, but not of hearing the word of [[God]], for [[Elisha]] had the sons of the prophets sitting before him, to hear his wisdom. [[Elisha]] made hurtful food to become safe and wholesome. If a mess of pottage be all our dinner, remember that this great prophet had no better for himself and his guests. The table often becomes a snare, and that which should be for our welfare, proves a trap: this is a good reason why we should not feed ourselves without fear. When we are receiving the supports and comforts of life, we must keep up an expectation of death, and a [[fear]] of sin. We must acknowledge [[God]]'s goodness in making our food wholesome and nourishing; I am the [[Lord]] that healeth thee. [[Elisha]] also made a little food go a great way. Having freely received, he freely gave. [[God]] has promised his [[church]], that he will abundantly bless her provision, and satisfy her poor with bread, Ps 132:15; whom he feeds, he fills; and what he blesses, comes to much. [[Christ]]'s feeding his hearers was a [[miracle]] far beyond this, but both teach us that those who wait upon [[God]] in the way of duty, may [[hope]] to be supplied by [[Divine]] Providence.
----
'''Chapter''' 5
''Chapter Outline''
Naaman's leprosy.
(1-8)
The cure of it.
(9-14)
[[Elisha]] refuses Naaman's gifts.
(15-19)
Gehazi's covetousness and falsehood.
(20-27)
'''Verses''' 1-8
Though the Syrians were idolaters, and oppressed [[God]]'s people, yet the deliverance of which Naaman had been the means, is here ascribed to the [[Lord]]. Such is the correct language of Scripture, while those who write common history, plainly show that [[God]] is not in all their thoughts. No man's greatness, or honour, can place him our of the reach of the sorest calamities of human life: there is many a sickly, crazy body under rich and gay clothing. Every man has some but or other, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy. This little maid, though only a girl, could give an account of the famous prophet the [[Israelites]] had among them. Children should be early told of the wondrous works of [[God]], that, wherever they go, they may talk of them. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants by choice, seek their masters' good. Servants may be blessings to the families where they are, by telling what they know of the [[glory]] of [[God]], and the honour of his prophets. Naaman did not despise what she told, because of her meanness. It would be well if men were as sensible of the burden of sin as they are of bodily disease. And when they seek the blessings which the [[Lord]] sends in answer to the [[prayer]]s of his faithful people, they will find nothing can be had, except they come as beggars for a free gift, not as lords to demand or purchase.
'''Verses''' 9-14
[[Elisha]] knew Naaman to be a proud man, and he would let him know, that before the great [[God]] all men stand upon the same level. All [[God]]'s commands make trial of men's spirits, especially those which direct a sinner how to apply for the blessings of [[salvation]]. See in Naaman the folly of pride; a cure will not content him, unless he be cured with pomp and parade. He scorns to be healed, unless he be humoured. The way by which a sinner is received and made holy, through the blood, and by the [[Spirit]] of [[Christ]], through [[faith]] alone in his name, does not sufficiently humour or employ self, to please the sinner's heart. Human wisdom thinks it can supply wiser and better methods of cleansing. Observe, masters should be willing to hear reason. As we should be deaf to the counsel of the ungodly, though given by great and respected names, so we are to have our ears open to good advice, though brought by those below us. Wouldst thou not do any thing? When diseased sinners are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, is there any [[hope]] of them. The methods for the [[healing]] of the leprosy of [[sin]], are so plain, that we are without excuse if we do not observe them. It is but, Believe, and be saved; Repent, and be [[pardon]] ed; Wash, and be clean. The [[believer]] applies for [[salvation]], not neglecting, altering, or adding to the [[Saviour]]'s directions; he is thus made clean from guilt, while others, who neglect them, live and die in the leprosy of sin.
'''Verses''' 15-19
The [[mercy]] of the cure affected Naaman more than the [[miracle]]. Those are best able to speak of the power of [[Divine]] grace, who themselves experience it. He also shows himself grateful to [[Elisha]] the prophet. [[Elijah]] refused any recompence, not because he thought it unlawful, for he received presents from others, but to show this new convert that the servants of the [[God]] of [[Israel]] looked upon worldly wealth with a holy contempt. The whole work was from [[God]], in such a manner, that the prophet would not give counsel when he had no directions from the [[Lord]]. It is not well violently to oppose the lesser mistakes which unite with men's first convictions; we cannot bring men forward any faster than the [[Lord]] prepares them to receive instruction. Yet as to us, if, in covenanting with [[God]], we desire to reserve any known [[sin]], to continue to indulge ourselves in it, that is a breach of his covenant. Those who truly hate evil, will make conscience of abstaining from all appearances of evil.
'''Verses''' 20-27
Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were. Elisha, a holy prophet, a man of [[God]], has but one servant, and he proves a base liar. The [[love]] of money, that root of all evil, was at the bottom of Gehazi's sin. He thought to impose upon the prophet, but soon found that the [[Spirit]] of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. It is folly to presume upon [[sin]], in hopes of secrecy. When thou goest aside into any by-path, does not thy own conscience go with thee? Does not the eye of [[God]] go with thee? He that covers his [[sin]], shall not prosper; particularly, a lying tongue is but for a moment. All the foolish hopes and contrivances of carnal worldlings are open before [[God]]. It is not a time to increase our wealth, when we can only do it in such ways as are dishonourable to [[God]] and [[religion]], or injurious to others. Gehazi was punished. If he will have Naaman's money, he shall have his disease with it. What was Gehazi profited, though he gained two talents, when thereby he lost his health, his honour, his [[peace]], his service, and, if [[Repentance|repentance]] prevented not, his soul for ever? Let us beware of hypocrisy and covetousness, and dread the curse of spiritual leprosy remaining on our souls.
----
'''Chapter''' 6
''Chapter Outline''
The sons of the prophets enlarge their habitations, Iron made to swim.
(1-7)
[[Elisha]] discloses the counsels of the Syrians.
(8-12)
Syrians sent to seize Elisha.
(13-23)
Samaria besieged, A famine, The king sends to slay Elisha.
(24-33)
'''Verses''' 1-7
There is that pleasantness in the conVerse of servants of [[God]], which can make those who listen to them forget the pain and the weariness of labour. Even the sons of the prophets must not be unwilling to labour. Let no man think an honest employment a burden or a disgrace. And labour of the head, is as hard, and very often harder, than labour with the hands. We ought to be careful of that which is borrowed, as of our own, because we must do as we would be done by. This man was so respecting the axe-head. And to those who have an honest mind, the sorest grievance of poverty is, not so much their own want and disgrace, as being rendered unable to pay just debts. But the [[Lord]] cares for his people in their smallest concerns. And [[God]]'s [[grace]] can thus raise the stony iron heart, which is sunk into the mud of this world, and raise up affections, naturally earthly.
'''Verses''' 8-12
The king of [[Israel]] regarded the warnings [[Elisha]] gave him, of danger from the Syrians, but would not heed the warnings of danger from his sins. Such warnings are little heeded by most; they would save themselves from death, but will not from hell. Nothing that is done, said, or thought, by any person, in any place, at any time, is out of [[God]]'s knowledge.
'''Verses''' 13-23
What [[Elisha]] said to his servant is spoken to all the faithful servants of [[God]], when without are fightings, and within are fears. Fear not, with that [[fear]] which has torment and amazement; for they that are with us, to protect us, are more than they that are against us, to destroy us. The eyes of his body were open, and with them he saw the danger. [[Lord]], open the eyes of our faith, that with them we may see thy protecting hand. The clearer sight we have of the sovereignty and power of Heaven, the less we shall [[fear]] the troubles of earth. [[Satan]], the god of this world, blinds men's eyes, and so deludes them unto their own ruin; but when [[God]] enlightens their eyes, they see themselves in the midst of their enemies, captives to [[Satan]], and in danger of hell, though, before, they thought their condition good. When [[Elisha]] had the Syrians at his [[mercy]], he made it appear that he was influenced by [[Divine]] goodness as well as [[Divine]] power. Let us not be overcome of evil, but overcome evil with good. The Syrians saw it was to no purpose to try to assault so great and so good a man.
'''Verses''' 24-33
Learn to value plenty, and to be thankful for it; see how contemptible money is, when in time of famine it is so freely parted with for any thing that is eatable! The language of Jehoram to the woman may be the language of despair. See the word of [[God]] fulfilled; among the threatenings of [[God]]'s judgments upon [[Israel]] for their sins, this was one, that they should eat the flesh of their own children, De 28:53-57. The truth and the awful justice of [[God]] were displayed in this horrible transaction. Alas! what miseries [[sin]] has brought upon the world! But the foolishness of man perverts his way, and then his [[heart]] frets against the [[Lord]]. The king swears the [[death]] of Elisha. Wicked men will blame any one as the cause of their troubles, rather than themselves, and will not leave their sins. If rending the clothes, without a broken and contrite heart, would avail, if wearing sackcloth, without being renewed in the spirit of their mind, would serve, they would not stand out against the [[Lord]]. May the whole word of [[God]] increase in us reverent [[fear]] and holy hope, that we may be stedfast and immovable, always abounding in the work of the [[Lord]], knowing that our labour is not in vain in the [[Lord]].
----
'''Chapter''' 7
''Chapter Outline''
[[Elisha]] prophesies plenty.
(1, 2)
The flight of the Syrian army.
(3-11)
Samaria plentifully supplied.
(12-20)
'''Verses''' 1, 2
Man's extremity is [[God]]'s opportunity of making his own power to be glorious: his time to appear for his people is when their strength is gone. Unbelief is a [[sin]] by which men greatly dishonour and displease [[God]], and deprive themselves of the favours he designed for them. Such will be the portion of those that believe not the promise of eternal life; they shall see it at a distance, but shall never taste of it. But no temporal deliverances and mercies will in the end profit sinners, unless they are led to [[Repentance|repentance]] by the goodness of [[God]].
'''Verses''' 3-11
[[God]] can, when he pleases, make the stoutest [[heart]] to tremble; and as for those who will not [[fear]] [[God]], he can make them [[fear]] at the shaking of a leaf. Providence ordered it, that the lepers came as soon as the Syrians were fled. Their consciences told them that mischief would befall them, if they took care of themselves only. Natural humanity, and [[fear]] of punishment, are powerful checks on the selfishness of the ungodly. These feelings tend to preserve order and kindness in the world; but they who have found the unsearchable riches of [[Christ]], will not long delay to report the good tidings to others. From [[love]] to him, not from selfish feelings, they will gladly share their earthly good things with their brethren.
'''Verses''' 12-20
Here see the wants of [[Israel]] supplied in a way they little thought of, which should encourage us to depend upon the power and goodness of [[God]] in our greatest straits. [[God]]'s promise may be safely relied on, for no word of his shall fall to the ground. The nobleman that questioned the truth of Elisha's word, saw the plenty, to silence and shame his unbelief, and therein saw his own folly; but he did not eat of the plenty he saw. Justly do those find the world's promises fail them, who think that the promises of [[God]] will disappoint them. Learn how deeply [[God]] resents distrust of his power, providence, and promise: how uncertain life is, and the enjoyments of it: how certain [[God]]'s threatenings are, and how sure to come on the guilty. May [[God]] help us to inquire whether we are exposed to his threatenings, or interested in his promises.
----
'''Chapter''' 8
''Chapter Outline''
A famine in [[Israel]], The Shunammite obtains her land.
(1-6)
[[Elisha]] consulted by Hazael, Death of Benhadad.
(7-15)
Jehoram's wicked reign in [[Judah]].
(16-24)
Ahaziah's wicked reign in [[Judah]].
(25-29)
'''Verses''' 1-6
The kindness of the good Shunammite to Elisha, was rewarded by the care taken of her in famine. It is well to foresee an evil, and wisdom, when we foresee it, to hide ourselves if we lawfully may do so. When the famine was over, she returned out of the land of the [[Philistines]]; that was no proper place for an [[Israel]]ite, any longer than there was necessity for it. Time was when she dwelt so securely among her own people, that she had no occasion to be spoken for to the king; but there is much uncertainty in this life, so that things or persons may fail us which we most depend upon, and those befriend us which we think we shall never need. Sometimes events, small in themselves, prove of consequence, as here; for they made the king ready to believe Gehazi's narrative, when thus confirmed. It made him ready to grant her request, and to support a life which was given once and again by [[miracle]].
'''Verses''' 7-15
Among other changes of men's minds by affliction, it often gives other thoughts of [[God]]'s ministers, and teaches to value the counsels and [[prayer]]s of those whom they have hated and despised. It was not in Hazael's countenance that [[Elisha]] read what he would do, but [[God]] revealed it to him, and it fetched tears from his eyes: the more foresight men have, the more grief they are liable to. It is possible for a man, under the convictions and restraints of natural conscience, to express great abhorrence of a [[sin]], yet afterwards to be reconciled to it. Those that are little and low in the world, cannot imagine how strong the [[temptations]] of power and prosperity are, which, if ever they arrive at, they will find how deceitful their hearts are, how much worse than they suspected. The devil ruins men, by saying they shall certainly recover and do well, so rocking them asleep in security. Hazael's false account was an injury to the king, who lost the benefit of the prophet's warning to prepare for death, and an injury to Elisha, who would be counted a false prophet. It is not certain that Hazael murdered his master, or if he caused his [[death]] it may have been without any design. But he was a dissembler, and afterwards proved a persecutor to [[Israel]].
'''Verses''' 16-24
A general idea is given of Jehoram's badness. His father, no doubt, had him taught the true knowledge of the [[Lord]], but did ill to marry him to the daughter of [[Text:EBD:Ahab|Ahab]]; no good could come of union with an idolatrous family.
'''Verses''' 25-29
Names do not make natures, but it was bad for Jehoshaphat's family to borrow names from [[Text:EBD:Ahab|Ahab]]'s. Ahaziah's relation to [[Text:EBD:Ahab|Ahab]]'s family was the occasion of his wickedness and of his fall. When men choose wives for themselves, let them remember they are choosing mothers for their children. Providence so ordered it, that Ahaziah might be cut off with the house of [[Text:EBD:Ahab|Ahab]], when the measure of their iniquity was full. Those who partake with sinners in their [[sin]], must expect to partake with them in their plagues. May all the changes, troubles, and wickedness of the world, make us more earnest to obtain an interest in the [[salvation]] of [[Christ]].
----
'''Chapter''' 9
''Chapter Outline''
[[Elisha]] sends to anoint Jehu.
(1-10)
Jehu and the captains.
(11-15)
Joram and Ahaziah slain by Jehu.
(16-29)
Jezebel eaten by dogs.
(30-37)
'''Verses''' 1-10
In these and the like events, we must acknowledge the secret working of [[God]], disposing men to fulfil his purposes respecting them. Jehu was anointed king over [[Israel]], by the [[Lord]]'s special choice. The [[Lord]] still had a remnant of his people, and would yet preserve his [[worship]] among them. Of this Jehu was reminded. He was commanded to destroy the house of [[Text:EBD:Ahab|Ahab]], and, as far as he acted in obedience to [[God]], and upon right principles, he needed not to regard reproach or opposition. The murder of [[God]]'s prophets is strongly noticed. Jezebel persisted in [[idolatry]] and enmity to [[Jehovah]] and his servants, and her iniquity was now full.
'''Verses''' 11-15
Those who faithfully deliver the [[Lord]]'s message to sinners, have in all ages been treated as madmen. Their judgment, speech, and conduct are contrary to those of other men; they endure much in pursuit of objects, and are influenced by motives, into which the others cannot enter. But above all, the charge is brought by the worldly and ungodly of all sorts, who are mad indeed; while the principles and practice of the devoted servants of [[God]], prove to be wise and reasonable. Some [[faith]] in the word of [[God]], seems to have animated Jehu to this undertaking.
'''Verses''' 16-29
Jehu was a man of eager spirit. The wisdom of [[God]] is seen in the choice of those employed in his work. But it is not for any man's reputation to be known by his fury. He that has rule over his own spirit, is better than the mighty. Joram met Jehu in the portion of Naboth. The circumstances of events are sometimes ordered by [[Divine]] Providence to make the punishment answer to the [[sin]], as face answers to face in a glass. The way of [[sin]] can never be the way of [[peace]], Isa 57:21. What [[peace]] can sinners have with [[God]]? No [[peace]] so long as [[sin]] is persisted in; but when it is repented of and forsaken, there is [[peace]]. Joram died as a criminal, under the sentence of the law. Ahaziah was joined with the house of [[Text:EBD:Ahab|Ahab]]. He was one of them; he had made himself so by sin. It is dangerous to join evil-doers; we shall be entangled in guilt and misery by it.
'''Verses''' 30-37
Instead of hiding herself, as one afraid of [[Divine]] vengeance, Jezebel mocked at fear. See how a heart, hardened against [[God]], will brave it out to the last. There is not a surer presage of ruin, than an unhumbled [[heart]] under humbling providences. Let those look at Jezebel's conduct and fate, who use arts to seduce others to commit wickedness, and to draw them aside from the ways of truth and righteousness. Jehu called for aid against Jezebel. When reformation-work is on foot, it is time to ask, Who sides with it? Her attendants delivered her up. Thus she was put to death. See the end of pride and cruelty, and say, The [[Lord]] is righteous. When we pamper our bodies, let us think how vile they are; shortly they will be a feast for worms under ground, or beasts above ground. May we all flee from that wrath which is revealed from heaven, against all ungodliness and unrighteousness of men.
----
'''Chapter''' 10
''Chapter Outline''
[[Text:EBD:Ahab|Ahab]]'s sons and Ahaziah's brethren put to death.
(1-14)
Jehu destroys the worshippers of [[Text:EBD:Baal|Baal]].
(15-28)
Jehu follows Jeroboam's sins.
(29-36)
'''Verses''' 1-14
In the most awful events, though attended by the basest crimes of man, the truth and justice of [[God]] are to be noticed; and he never did nor can command any thing unjust or unreasonable. Jehu destroyed all that remained of the house of [[Text:EBD:Ahab|Ahab]]; all who had been partners in his wickedness. When we think upon the sufferings and miseries of mankind, when we look forward to the resurrection and last judgment, and think upon the vast number of the wicked waiting their awful sentence of everlasting fire; when the whole sum of [[death]] and misery has been considered, the solemn question occurs, Who slew all these? The answer is, SIN. Shall we then harbour [[sin]] in our bosoms, and seek for happiness from that which is the cause of all misery?
'''Verses''' 15-28
Is thine [[heart]] right? This is a question we should often put to ourselves. I make a fair profession, have gained a reputation among men, but, is my [[heart]] right? Am I sincere with [[God]]? Jehonadab owned Jehu in the work, both of revenge and of reformation. An upright heart approves itself to [[God]], and seeks no more than his acceptance; but if we aim at the applause of men, we are upon a false foundation. Whether Jehu looked any further we cannot judge. The law of [[God]] was express, that idolaters were to be put to death. Thus [[idolatry]] was abolished for the present out of [[Israel]]. May we desire that it be rooted out of our hearts.
'''Verses''' 29-36
It is justly questionable whether Jehu acted from a good principle, and whether he did not take some false steps in doing it; yet no services done for [[God]] shall go unrewarded. But true conversion is not only from gross [[sin]], but from all sin; not only from false gods, but from false worships. True conversion is not only from wasteful sins, but from gainful sins; not only from sins which hurt our worldly interests, but from those that support and befriend them; in forsaking which is the great trial whether we can deny ourselves and [[trust]] [[God]]. Jehu showed great care and zeal for rooting out a false [[religion]], but in the true [[religion]] he cared not, took no heed to please [[God]] and do his duty. Those that are heedless, it is to be feared, are graceless. The people were also careless, therefore it is not strange that in those days the [[Lord]] began to cut [[Israel]] short. They were short in their duty to [[God]], therefore [[God]] cut them short in their extent, wealth, and power.
----
'''Chapter''' 11
''Chapter Outline''
Athaliah usurps the government of [[Judah]], Jehoash made king.
(1-12)
Athaliah put to death.
(13-16)
The [[worship]] of the [[Lord]] restored.
(17-21)
'''Verses''' 1-12
Athaliah destroyed all she knew to be akin to the crown. Jehoash, one of the king's sons, was hid. Now was the promise made to [[David]] bound up in one life only, and yet it did not fail. Thus to the Son of [[David]], the [[Lord]], according to his promise, will secure a spiritual seed, hidden sometimes, and unseen, but hidden in [[God]]'s pavilion, and unhurt. Six years Athaliah tyrannized. Then the king was brought forward. A child indeed, but he had a good guardian, and, what was better, a good [[God]] to go to With such [[joy]] and satisfaction must the kingdom of Christ be welcomed into our hearts, when his throne is set up there, and [[Satan]] the usurper is cast out. Say, Let the King, even [[Jesus]], live, for ever live and reign in my soul, and in all the world.
'''Verses''' 13-16
Athaliah hastened her own destruction. She herself was the greatest traitor, and yet was first and loudest in crying, Treason, treason! The most guilty are commonly the most forward to reproach others.
'''Verses''' 17-21
King and people would cleave most firmly to each other, when both had joined themselves to the [[Lord]]. It is well with a people, when all the changes that pass over them help to revive, strengthen, and advance the interests of [[religion]] among them. Covenants are of use, both to remind us of, and bind us to, the duties already binding on us. They immediately abolished [[idolatry]]; and, pursuant to the covenant with one another, they expressed mutual readiness to help each other. The people [[rejoice]]d, and [[Jerusalem]] was quiet. The way for people to be joyful and at [[peace]], is to engage fully in the service of [[God]]; for the voice of [[joy]] and thanksgiving is in the dwellings of the righteous, but there is no [[peace]] for the wicked.
----
'''Chapter''' 12
''Chapter Outline''
Jehoash orders the repair of the temple.
(1-16)
He is slain by his servants.
(17-21)
'''Verses''' 1-16
It is a great [[mercy]] to young people, especially to all young men of rank, like Jehoash, to have those about them who will instruct them to do what is right in the sight of the [[Lord]]; and they do wisely and well for themselves, when willing to be counselled and ruled. The [[temple]] was out of repair; Jehoash orders the repair of the temple. The king was zealous. [[God]] requires those who have power, to use it for the support of [[religion]], the redress of grievances, and repairing of decays. The king employed the priests to manage, as most likely to be hearty in the work. But nothing was done effectually till the twenty-third year of his reign. Another method was therefore taken. When public distributions are made faithfully, public contributions will be made cheerfully. While they were getting all they could for the repair of the temple, they did not break in upon the stated maintenance of the priests. Let not the servants of the [[temple]] be starved, under colour of repairing the breaches of it. Those that were intrusted did the business carefully and faithfully. They did not lay it out in ornaments for the temple, till the other work was completed; hence we may learn, in all our expenses, to prefer that which is most needful, and, in dealing for the public, to deal as we would for ourselves.
'''Verses''' 17-21
Let us review the character of Jehoash, and consider what we may learn from it. When we see what a sad conclusion there was to so promising a beginning, it ought to make us seek into our spiritual declinings. If we know any thing of [[Christ|Jesus Christ]] as the foundation of our [[faith]] and hope, let us desire to know nothing but [[Christ]]. May the work of the blessed [[Spirit]] on our souls be manifest; may we see, feel, and be earnest, in seeking after [[Jesus]] in all his fulness, suitableness, and grace, that our souls may be brought over from dead works to serve the living and true [[God]].
----
'''Chapter''' 13
''Chapter Outline''
Reign of Jehoahaz.
(1-9)
Jehoash, king of [[Israel]], [[Elisha]] dying.
(10-19)
Elisha's death, The victories of Jehoash.
(20-25)
'''Verses''' 1-9
It was the ancient honour of [[Israel]] that they were a praying people. Jehoahaz, their king, in his distress, besought the [[Lord]]; applied himself for help, but not to the calves; what help could they give him? He sought the [[Lord]]. See how swift [[God]] is to show [[mercy]]; how ready to hear [[prayer]]; how willing to find a reason to be gracious; else he would not look so far back as the ancient covenant [[Israel]] had so often broken, and forfeited. Let this invite and engage us for ever to him; and encourage even those who have forsaken him, to return and repent; for there is [[forgiveness]] with him, that he may be feared. And if the [[Lord]] answer the mere cry of distress for temporal relief, much more will he regard the [[prayer]] of [[faith]] for spiritual blessings.
'''Verses''' 10-19
Jehoash, the king, came to Elisha, to receive his dying counsel and blessing. It may turn much to our spiritual advantage, to attend the sick-beds and death-beds of good men, that we may be encouraged in [[religion]] by the living comforts they have from it in a dying hour. [[Elisha]] assured the king of his success; yet he must look up to [[God]] for direction and strength; must reckon his own hands not enough, but go on, in dependence upon [[Divine]] aid. The trembling hands of the dying prophet, as they signified the power of [[God]], gave this arrow more force than the hands of the king in his full strength. By contemning the sign, the king lost the thing signified, to the grief of the dying prophet. It is a trouble to good men, to see those to whom they wish well, forsake their own mercies, and to see them lose advantages against spiritual enemies.
'''Verses''' 20-25
[[God]] has many ways to chastise a provoking people. Trouble comes sometimes from that point whence we least feared it. The mention of this invasion on the [[death]] of Elisha, shows that the removal of [[God]]'s faithful prophets is a presage of coming judgments. His dead body was a means of giving life to another dead body. This [[miracle]] was a confirmation of his prophecies. And it may have reference to [[Christ]], by whose [[death]] and burial, the grave is made a safe and happy passage to life to all [[believer]]s. Jehoash was successful against the Syrians, just as often as he had struck the ground with the arrows, then a stop was put to his victories. Many have repented, when too late, of distrusts and the straitness of their desires.
----
'''Chapter''' 14
''Chapter Outline''
Amaziah's good reign.
(1-7)
Amaziah provokes Jehoash king of [[Israel]], and is overcome.
(8-14)
He is slain by conspirators.
(15-22)
Wicked reign of Jeroboam II.
(23-29)
'''Verses''' 1-7
Amaziah began well, but did not go on so. It is not enough to do that which our pious predecessors did, merely to keep up the common usage, but we must do it as they did, from the same principle of [[faith]] and devotion, and with the same sincerity and resolution.
'''Verses''' 8-14
For some time after the division of the kingdoms, [[Judah]] suffered much from the enmity of [[Israel]]. After Asa's time, it suffered more by the friendship of [[Israel]], and by the alliance made with them. Now we meet with hostility between them again. How may a humble man smile to hear two proud and scornful men set their wits on work, to vilify and undervalue one another! Unholy success excites pride; pride excites contentions. The effects of pride in others, are insufferable to those who are proud themselves. These are the sources of trouble and [[sin]] in private life; but when they arise between princes, they become the misery of their whole kingdoms. Jehoash shows Amaziah the folly of his challenge; Thine [[heart]] has lifted thee up. The root of all [[sin]] is in the heart, thence it flows. It is not Providence, the event, the occasion, whatever it is, that makes men proud, secure, discontented, or the like, but their own hearts do it. (2Ki 14:15-22)
'''Verses''' 15-22
Amaziah survived his conqueror fifteen years. He was slain by his own subjects. Azariah, or Uzziah, seems to have been very young when his father was slain. Though the years of his reign are reckoned from that event, he was not fully made king till eleven years afterwards.
'''Verses''' 23-29
[[God]] raised up the prophet Jonah, and by him declared the purposes of his favour to [[Israel]]. It is a sign that [[God]] has not cast off his people, if he continues faithful ministers among them. Two reasons are given why [[God]] blessed them with those victories: 1. Because the distress was very great, which made them objects of his compassion. 2. Because the decree was not yet gone forth for their destruction. Many prophets there had been in [[Israel]], but none left prophecies in writing till this age, and their prophecies are part of the [[Bible]]. Hosea began to prophesy in the reign of this Jeroboam. At the same time Amos prophesied; soon after Micah, then Isaiah, in the days of Ahaz and Hezekiah. Thus [[God]], in the darkest and most degenerate ages of the [[church]], raised up some to be burning and shining lights in it; to their own age, by their preaching and living, and a few by their writings, to reflect light upon us in the last times.
----
'''Chapter''' 15
''Chapter Outline''
Reign of Azariah, or Uzziah, king of [[Judah]].
(1-7)
The latter kings of [[Israel]].
(8-31)
Jotham, king of [[Judah]].
(32-38)
'''Verses''' 1-7
Uzziah did for the most part that which was right. It was happy for the kingdom that a good reign was a long one.
'''Verses''' 8-31
This history shows [[Israel]] in confusion. Though [[Judah]] was not without troubles, yet that kingdom was happy, compared with the state of [[Israel]]. The imperfections of true [[believer]]s are very different from the allowed wickedness of ungodly men. Such is human nature, such are our hearts, if left to themselves, deceitful above all things, and desperately wicked. We have reason to be thankful for restraints, for being kept out of temptation, and should beg of [[God]] to renew a right spirit within us.
'''Verses''' 32-38
Jotham showed great respect to the temple. If magistrates cannot do all they would, for the suppressing of vice and profaneness, let them do the more to support and advance piety and virtue.
----
'''Chapter''' 16
''Chapter Outline''
Ahaz, king of [[Judah]], His wicked reign.
(1-9)
Ahaz takes a pattern from an idol's altar.
(10-16)
Ahaz spoils the temple.
(17-20)
'''Verses''' 1-9
Few and evil were the days of Ahaz. Those whose hearts condemn them, will go any where in a day of distress, rather than to [[God]]. The [[sin]] was its own punishment. It is common for those who bring themselves into straits by one [[sin]], to try to help themselves out by another.
'''Verses''' 10-16
[[God]]'s altar had hitherto been kept in its place, and in use; but Ahaz put another in the room of it. The natural regard of the mind of man to some sort of [[religion]], is not easily extinguished; but except it be regulated by the word, and by the [[Spirit]] of [[God]], it produces absurd superstitions, or detestable idolatries. Or, at best, it quiets the sinner's conscience with unmeaning ceremonies. Infidels have often been remarkable for believing ridiculous falsehoods.
'''Verses''' 17-20
Ahaz put contempt upon the sabbath, and thus opened a wide inlet to all manner of sin. This he did for the king of Assyria. When those who have had a ready passage to the house of the [[Lord]], turn it another way to please their neighbours, they are going down-hill apace to ruin.
----
'''Chapter''' 17
''Chapter Outline''
Reign of Hoshea in [[Israel]], The israelites carried captives by the [[Assyrians]].
(1-6)
Captivity of the [[Israelites]].
(7-23)
The nations placed in the land of [[Israel]].
(24-41)
'''Verses''' 1-6
When the measure of [[sin]] is filled up, the [[Lord]] will forbear no longer. The inhabitants of Samaria must have endured great affliction. Some of the poor [[Israelites]] were left in the land. Those who were carried captives to a great distance, were mostly lost among the nations.
'''Verses''' 7-23
Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these Verses largely commented upon, and the reasons of it given. It was destruction from the Almighty: the Assyrian was but the rod of his anger, Isa 10:5. Those that bring [[sin]] into a country or family, bring a plague into it, and will have to answer for all the mischief that follows. And vast as the outward wickedness of the world is, the secret sins, evil thoughts, desires, and purposes of mankind are much greater. There are outward sins which are marked by infamy; but ingratitude, neglect, and enmity to [[God]], and the [[idolatry]] and impiety which proceed therefrom, are far more malignant. Without turning from every evil way, and keeping [[God]]'s statutes, there can be no true [[godliness]]; but this must spring from belief of his testimony, as to wrath against all ungodliness and unrighteousness, and his [[mercy]] in [[Jesus Christ|Christ Jesus]].
'''Verses''' 24-41
The terror of the Almighty will sometimes produce a forced or feigned submission in unconverted men; like those brought from different countries to inhabit [[Israel]]. But such will form unworthy thoughts of [[God]], will expect to please him by outward forms, and will vainly try to reconcile his service with the [[love]] of the [[world]] and the indulgence of their lusts. May that [[fear]] of the [[Lord]], which is the beginning of wisdom, possess our hearts, and influence our conduct, that we may be ready for every change. Wordly settlements are uncertain; we know not whither we may be driven before we die, and we must soon leave the world; but the righteous hath chosen that good part which shall not be taken from him.
----
'''Chapter''' 18
''Chapter Outline''
Good reign of Hezekiah in [[Judah]], Idolatry.
(1-8)
Sennacherib invades [[Judah]].
(9-16)
Rabshakeh's blasphemies.
(17-37)
'''Verses''' 1-8
Hezekiah was a true son of [[David]]. Some others did that which was right, but not like [[David]]. Let us not suppose that when times and men are bad, they must needs grow worse and worse; that does not follow: after many bad kings, [[God]] raised one up like [[David]] himself. The brazen serpent had been carefully preserved, as a memorial of [[God]]'s goodness to their fathers in the wilderness; but it was idle and wicked to burn incense to it. All helps to devotion, not warranted by the word of [[God]], interrupt the exercise of faith; they always lead to superstition and other dangerous evils. Human nature perverts every thing of this kind. True [[faith]] needs not such aids; the word of [[God]], daily thought upon and prayed over, is all the outward help we need.
'''Verses''' 9-16
The descent Sennacherib made upon [[Judah]], was a great calamity to that kingdom, by which [[God]] would try the [[faith]] of Hezekiah, and chastise the people. The secret dislike, the hypocrisy, and lukewarmness of numbers, require correction; such trials purify the [[faith]] and [[hope]] of the upright, and bring them to simple dependence on [[God]].
'''Verses''' 17-37
Rabshakeh tries to convince the [[Jews]], that it was to no purpose for them to stand it out. What confidence is this wherein thou trustest? It were well if sinners would submit to the force of this argument, in seeking [[peace]] with [[God]]. It is, therefore, our wisdom to yield to him, because it is in vain to contend with him: what confidence is that which those [[trust]] in who stand out against him? A great deal of art there is in this speech of Rabshakeh; but a great deal of pride, malice, falsehood, and blasphemy. Hezekiah's nobles held their [[peace]]. There is a time to keep silence, as well as a time to speak; and there are those to whom to offer any thing religious or rational, is to cast pearls before swine. Their silence made Rabshakeh yet more proud and secure. It is often best to leave such persons to rail and blaspheme; a decided expression of abhorrence is the best testimony against them. The matter must be left to the [[Lord]], who has all hearts in his hands, committing ourselves unto him in humble submission, believing hope, and fervent [[prayer]].
----
'''Chapter''' 19
''Chapter Outline''
Hezekiah receives an answer of [[peace]].
(1-7)
Sennacherib's letter.
(8-19)
His fall is prophesied.
(20-34)
The Assyrian army destroyed, Sennacherib slain.
(35-37)
'''Verses''' 1-7
Hezekiah discovered deep concern at the dishonour done to [[God]] by Rabshakeh's blasphemy. Those who speak from [[God]] to us, we should in a particular manner desire to speak to [[God]] for us. The great Prophet is the great Intercessor. Those are likely to prevail with [[God]], who lift up their hearts in [[prayer]]. Man's extremity is [[God]]'s opportunity. While his servants can speak nothing but terror to the profane, the proud, and the hypocritical, they have comfortable words for the discouraged [[believer]].
'''Verses''' 8-19
Prayer is the never-failing resource of the tempted [[Christian]], whether struggling with outward difficulties or inward foes. At the [[mercy]]-seat of his almighty Friend he opens his heart, spreads his case, like Hezekiah, and makes his appeal. When he can discern that the [[glory]] of [[God]] is engaged on his side, [[faith]] gains the victory, and he [[rejoice]]s that he shall never be moved. The best pleas in [[prayer]] are taken from [[God]]'s honour. (2Ki 19:20-34)
'''Verses''' 20-34
All Sennacherib's motions were under the [[Divine]] cognizance. [[God]] himself undertakes to defend the city; and that person, that place, cannot but be safe, which he undertakes to protect. The invasion of the [[Assyrians]] probably had prevented the land from being sown that year. The next is supposed to have been the sabbatical year, but the [[Lord]] engaged that the produce of the land should be sufficient for their support during those two years. As the performance of this promise was to be after the destruction of Sennacherib's army, it was a sign to Hezekiah's faith, assuring him of that present deliverance, as an earnest of the [[Lord]]'s future care of the kingdom of [[Judah]]. This the [[Lord]] would perform, not for their righteousness, but his own glory. May our hearts be as good ground, that his word may strike root therein, and bring forth fruit in our lives.
'''Verses''' 35-37
That night which followed the sending of this message to Hezekiah, the main body of their army was slain. See how weak the mightiest men are before Almighty [[God]]. Who ever hardened himself against Him and prospered? The king of Assyria's own sons became his murderers. Those whose [[children]] are undutiful, ought to consider whether they have not been so to their Father in heaven? This history exhibits a strong proof of the good of firm [[trust]] and confidence in [[God]]. He will afflict, but not forsake his people. It is well when our troubles drive us to our knees. But does it not reprove our unbelief? How unwilling are we to rest on the declaration of [[Jehovah]]! How desirous to know in what way he will save us! How impatient when relief is delayed! But we must wait for the fulfilling of his word. [[Lord]], help our unbelief.
----
'''Chapter''' 20
''Chapter Outline''
Hezekiah's sickness, His recovery in answer to [[prayer]].
(1-11)
Hezekiah shows his treasures to the ambassadors from Babylon, His death.
(12-21)
'''Verses''' 1-11
Hezekiah was sick unto death, in the same year in which the king of Assyria besieged [[Jerusalem]]. A warning to prepare for [[death]] was brought to Hezekiah by Isaiah. Prayer is one of the best preparations for death, because by it we fetch in strength and [[grace]] from [[God]], to enable us to finish well. He wept sorely: some gather from hence that he was unwilling to die; it is in the nature of man to dread the separation of soul and body. There was also something peculiar in Hezekiah's case; he was now in the midst of his usefulness. Let Hezekiah's [[prayer]], see Isa 38. interpret his tears; in that is nothing which is like his having been under that [[fear]] of death, which has bondage or torment. Hezekiah's piety made his sick-bed easy. "O [[Lord]], remember now;" he does not speak as if [[God]] needed to be put in mind of any thing by us; nor, as if the reward might be demanded as due; it is [[Christ]]'s righteousness only that is the purchase of [[mercy]] and grace. Hezekiah does not pray, [[Lord]], spare me; but, [[Lord]], remember me; whether I live or die, let me be thine. [[God]] always hears the [[prayer]]s of the broken in heart, and will give health, length of days, and temporal deliverances, as much and as long as is truly good for them. Means were to be used for Hezekiah's recovery; yet, considering to what a height the disease was come, and how suddenly it was checked, the cure was miraculous. It is our duty, when sick, to use such means as are proper to help nature, else we do not [[trust]] [[God]], but tempt him. For the confirmation of his faith, the shadow of the sun was carried back, and the light was continued longer than usual, in a miraculous manner. This work of wonder shows the power of [[God]] in heaven as well as on earth, the great notice he takes of [[prayer]], and the great favour he bears to his chosen.
'''Verses''' 12-21
The king of Babylon was at this time independent of the king of Assyria, though shortly after subdued by him. Hezekiah showed his treasures and armour, and other proofs of his wealth and power. This was the effect of pride and ostentation, and departing from simple reliance on [[God]]. He also seems to have missed the opportunity of speaking to the Chaldeans, about Him who had wrought the [[miracle]]s which excited their attention, and of pointing out to them the absurdity and evil of [[idolatry]]. What is more common than to show our friends our houses and possessions? But if we do this in the pride of ours hearts, to gain applause from men, not giving praise to [[God]], it becomes [[sin]] in us, as it did in Hezekiah. We may expect vexation from every object with which we are unduly pleased. Isaiah, who had often been Hezekiah's comforter, is now is reprover. The blessed [[Spirit]] is both, Joh 16:7, 8. Ministers must be both, as there is occasion. Hezekiah allowed the justice of the sentence, and [[God]]'s goodness in the respite. Yet the prospect respecting his family and nation must have given him many painful feelings. Hezekiah was indeed humbled for the pride of his heart. And blessed are the dead who die in the [[Lord]]; for they rest from their labours, and their works do follow them.
----
'''Chapter''' 21
''Chapter Outline''
Wicked reign of Manasseh.
(1-9)
The prophetic denunciations against [[Judah]].
(10-18)
Wicked reign and [[death]] of Amon.
(19-26)
'''Verses''' 1-9
Young persons generally desire to become their own masters, and to have early possession of riches and power. But this, for the most part, ruins their future comfort, and causes mischief to others. It is much happier when young persons are sheltered under the care of parents or guardians, till age gives experience and discretion. Though such young persons are less indulged, they will afterwards be thankful. Manasseh wrought much wickedness in the sight of the [[Lord]], as if on purpose to provoke him to anger; he did more evil than the nations whom the [[Lord]] destroyed. Manasseh went on from bad to worse, till carried captive to Babylon. The people were ready to comply with his wishes, to obtain his favour and because it suited their depraved inclinations. In the reformation of large bodies, numbers are mere time-servers, and in [[temptation]] fall away.
'''Verses''' 10-18
Here is the doom of [[Judah]] and [[Jerusalem]]. The words used represent the city emptied and utterly desolate, yet not destroyed thereby, but cleansed, and to be kept for the future dwelling of the [[Jews]]: forsaken, yet not finally, and only as to outward privileges, for individual [[believer]]s were preserved in that visitation. The [[Lord]] will cast off any professing people who dishonour him by their crimes, but never will desert his cause on earth. In the book of Chronicles we read of Manasseh's repentance, and acceptance with [[God]]; thus we may learn not to despair of the recovery of the greatest sinners. But let none dare to persist in [[sin]], presuming that they may repent and reform when they please. There are a few instances of the conversion of notorious sinners, that none may despair; and but few, that none may presume.
'''Verses''' 19-26
Amon profaned [[God]]'s house with his [[idols]]; and [[God]] suffered his house to be polluted with his blood. How unrighteous soever they were that did it, [[God]] was righteous who suffered it to be done. Now was a happy change from one of the worst, to one of the best of the kings of [[Judah]]. Once more [[Judah]] was tried with a reformation. Whether the [[Lord]] bears long with presumptuous offenders, or speedily cuts them off in their sins, all must perish who persist in refusing to walk in his ways.
----
'''Chapter''' 22
''Chapter Outline''
Josiah's good reign, His care for repairing the temple, The book of the law found.
(1-10)
Josiah consults Huldah the prophetess.
(11-20)
'''Verses''' 1-10
The different event of Josiah's early succession from that of Manasseh, must be ascribed to the distinguishing [[grace]] of [[God]]; yet probably the persons that trained him up were instruments in producing this difference. His character was most excellent. Had the people joined in the reformation as heartily as he persevered in it, blessed effects would have followed. But they were wicked, and had become fools in [[idolatry]]. We do not obtain full knowledge of the state of [[Judah]] from the historical records, unless we refer to the writings of the prophets who lived at the time. In repairing the temple, the book of the law was found, and brought to the king. It seems, this book of the law was lost and missing; carelessly mislaid and neglected, as some throw their [[Bible]]s into corners, or maliciously concealed by some of the idolaters. [[God]]'s care of the [[Bible]] plainly shows his interest in it. Whether this was the only copy in being or not, the things contained in it were new, both to the king and to the high priest. No summaries, extracts, or collections out of the [[Bible]], can convey and preserve the knowledge of [[God]] and his will, like the [[Bible]] itself. It was no marvel that the people were so corrupt, when the book of the law was so scarce; they that corrupted them, no doubt, used arts to get that book out of their hands. The abundance of [[Bible]]s we possess aggravates our national sins; for what greater contempt of [[God]] can we show, than to refuse to read his word when put into our hands, or, reading it, not to believe and obey it? By the holy law is the knowledge of [[sin]], and by the blessed [[gospel]] is the knowledge of [[salvation]]. When the former is understood in its strictness and excellence, the sinner begins to inquire, What must I do to be saved? And the ministers of the [[gospel]] point out to him [[Jesus]] [[Christ]], as the end of the law for righteousness to every one that believeth.
'''Verses''' 11-20
The book of the law is read before the king. Those best honour their [[Bible]]s, who study them; daily feed on that bread, and walk by that light. Convictions of [[sin]] and wrath should put us upon this inquiry, What shall we do to be saved? Also, what we may expect, and must provide for. Those who are truly apprehensive of the weight of [[God]]'s wrath, cannot but be very anxious how they may be saved. Huldah let Josiah know what judgments [[God]] had in store for [[Judah]] and [[Jerusalem]]. The generality of the people were hardened, and their hearts unhumbled, but Josiah's [[heart]] was tender. This is tenderness of heart, and thus he humbled himself before the [[Lord]]. Those who most [[fear]] [[God]]'s wrath, are least likely to feel it. Though Josiah was mortally wounded in battle, yet he died in [[peace]] with [[God]], and went to glory. Whatever such persons suffer or witness, they are gathered to the grave in [[peace]], and shall enter into the rest which remaineth for the people of [[God]].
----
'''Chapter''' 23
''Chapter Outline''
Josiah reads the law, and renews the covenant.
(1-3)
He destroys [[idolatry]].
(4-14)
The reformation extended to [[Israel]], A passover kept.
(15-24)
Josiah slain by [[Pharaoh]]-nechoh.
(25-30)
Wicked reigns of Jehoahaz and Jehoiakim.
(31-37)
'''Verses''' 1-3
Josiah had received a message from [[God]], that there was no preventing the ruin of [[Jerusalem]], but that he should only deliver his own soul; yet he does his duty, and leaves the event to [[God]]. He engaged the people in the most solemn manner to abolish [[idolatry]], and to serve [[God]] in righteousness and true [[holiness]]. Though most were formal or hypocritical herein, yet much outward wickedness would be prevented, and they were accountable to [[God]] for their own conduct.
'''Verses''' 4-14
What abundance of wickedness in [[Judah]] and [[Jerusalem]]! One would not have believed it possible, that in [[Judah]], where [[God]] was known, in [[Israel]], where his name was great, in Salem, in [[Zion]], where his dwelling-place was, such abominations should be found. Josiah had reigned eighteen years, and had himself set the people a good example, and kept up [[religion]] according to the [[Divine]] law; yet, when he came to search for [[idolatry]], the depth and extent were very great. Both common history, and the records of [[God]]'s word, teach, that all the real [[godliness]] or goodness ever found on earth, is derived from the new-creating Spirit of [[Jesus]] [[Christ]].
'''Verses''' 15-24
Josiah's zeal extended to the cities of [[Israel]] within his reach. He carefully preserved the sepulchre of that man of [[God]], who came from [[Judah]] to foretell the throwing down of Jeroboam's altar. When they had cleared the country of the old leaven of [[idolatry]], then they applied themselves to the keeping of the feast. There was not holden such a passover in any of the foregoing reigns. The revival of a long-neglected ordinance, filled them with holy joy; and [[God]] recompensed their zeal in destroying [[idolatry]] with uncommon tokens of his presence and favour. We have reason to think that during the remainder of Josiah's reign, [[religion]] flourished.
'''Verses''' 25-30
Upon reading these Verses, we must say, [[Lord]], though thy righteousness be as the great mountains, evident, plainly to be seen, and past dispute; yet thy judgments are a great deep, unfathomable, and past finding out. The reforming king is cut off in the midst of his usefulness, in [[mercy]] to him, that he might not see the evil coming upon his kingdom: but in wrath to his people, for his [[death]] was an inlet to their desolations. (2Ki 23:31-37)
'''Verses''' 31-37
After Josiah was laid in his grave, one trouble came on another, till, in twenty-two years, [[Jerusalem]] was destroyed. The wicked perished in great numbers, the remnant were purified, and Josiah's reformation had raised up some to join the few who were the precious seed of their future [[church]] and nation. A little time, and slender abilities, often suffice to undo the good which pious men have, for a course of years, been labouring to effect. But, blessed be [[God]], the good work which he begins by his regenerating Spirit, cannot be done away, but withstands all changes and temptations.
----
'''Chapter''' 24
''Chapter Outline''
Jehoiakim subdued by Nebuchadnezzar.
(1-7)
Jehoiachim captive in Babylon.
(8-20)
'''Verses''' 1-7
If Jehoiakim had served the [[Lord]], he had not been servant to Nebuchadnezzar. If he had been content with his servitude, and true to his word, his condition had been no worse; but, rebelling against Babylon, he plunged himself into more trouble. See what need nations have to lament the sins of their fathers, lest they smart for them. Threatenings will be fulfilled as certainly as promises, if the sinner's [[Repentance|repentance]] prevent not. (2Ki 24:8-20)
'''Verses''' 8-20
Jehoiachin reigned but three months, yet long enough to show that he justly smarted for his fathers' sins, for he trod in their steps. His uncle was intrusted with the government. This Zedekiah was the last of the kings of [[Judah]]. Though the judgments of [[God]] upon the three kings before him might have warned him, he did that which was evil, like them. When those intrusted with the counsels of a nation act unwisely, and against their true interest, we ought to notice the displeasure of [[God]] in it. It is for the sins of a people that [[God]] hides from them the things that belong to the public [[peace]]. And in fulfilling the secret purposes of his justice, the [[Lord]] needs only leave men to the blindness of their own minds, or to the lusts of their own hearts. The gradual approach of [[Divine]] judgments affords sinners space for repentance, and [[believer]]s leisure to prepare for meeting the calamity, while it shows the obstinacy of those who will not forsake their sins.
----
'''Chapter''' 25
''Chapter Outline''
[[Jerusalem]] besieged, Zedekiah taken.
(1-7)
The [[temple]] burnt, The people carried into captivity.
(8-21)
The rest of the [[Jews]] flee into [[Egypt]], Evil-merodach relieves the captivity of Jehoiachin.
(22-30)
'''Verses''' 1-7
[[Jerusalem]] was so fortified, that it could not be taken till famine rendered the besieged unable to resist. In the prophecy and Lamentations of Jeremiah, we find more of this event; here it suffices to say, that the impiety and misery of the besieged were very great. At length the city was taken by storm. The king, his family, and his great men escaped in the night, by secret passages. But those deceive themselves who think to escape [[God]]'s judgments, as much as those who think to brave them. By what befell Zedekiah, two prophecies, which seemed to contradict each other, were both fulfilled. Jeremiah prophesied that Zedekiah should be brought to Babylon, Jer 32:5; 34:3; Ezekiel, that he should not see Babylon, Eze 12:13. He was brought thither, but his eyes being put out, he did not see it.
'''Verses''' 8-21
The city and [[temple]] were burnt, and, it is probable, the ark in it. By this, [[God]] showed how little he cares for the outward pomp of his worship, when the life and power of [[religion]] are neglected. The walls of [[Jerusalem]] were thrown down, and the people carried captive to Babylon. The vessels of the [[temple]] were carried away. When the things signified were sinned away, what should the signs stand there for? It was righteous with [[God]] to deprive those of the benefit of his worship, who had preferred false worships before it; those that would have many altars, now shall have none. As the [[Lord]] spared not the angels that sinned, as he doomed the whole race of fallen men to the grave, and all unbelievers to hell, and as he spared not his own Son, but delivered him up for us all, we need not wonder at any miseries he may bring upon guilty nations, [[church]]es, or persons.
'''Verses''' 22-30
The king of Babylon appointed Gedaliah to be the governor and protector of the [[Jews]] left their land. But the things of their [[peace]] were so hidden from their eyes, that they knew not when they were well off. Ishmael basely slew him and all his friends, and, against the counsel of Jeremiah, the rest went to [[Egypt]]. Thus was a full end made of them by their own folly and disobedience; see [[Jeremiah]] chap. 40 to 45 Jehoiachin was released out of prison, where he had been kept 37 years. Let none say that they shall never see good again, because they have long seen little but evil: the most miserable know not what turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted. Even in this [[world]] the [[Saviour]] brings a release from bondage to the distressed sinner who seeks him, bestowing foretastes of the pleasures which are at his right hand for evermore. Sin alone can hurt us; [[Jesus]] alone can do good to sinners.
{{mhc bottom}}
topic_name = Matthew Henry Concise Bible Commentary : 2 Kings |
subtopics = [[Ancient Israel and Judah]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Kings, The Books of|Easton's Bible Dictionary entry on 2 Kings]] |
}}
Read the book of [[Bible:2 Kings]] from the [[Holy Bible|Bible]]
{{chapters}}
[[Bible:2 Kings 1|1]]
[[Bible:2 Kings 2|2]]
[[Bible:2 Kings 3|3]]
[[Bible:2 Kings 4|4]]
[[Bible:2 Kings 5|5]]
[[Bible:2 Kings 6|6]]
[[Bible:2 Kings 7|7]]
[[Bible:2 Kings 8|8]]
[[Bible:2 Kings 9|9]]
[[Bible:2 Kings 10|10]]
[[Bible:2 Kings 11|11]]
[[Bible:2 Kings 12|12]]
[[Bible:2 Kings 13|13]]
[[Bible:2 Kings 14|14]]
[[Bible:2 Kings 15|15]]
[[Bible:2 Kings 16|16]]
[[Bible:2 Kings 17|17]]
[[Bible:2 Kings 18|18]]
[[Bible:2 Kings 19|19]]
[[Bible:2 Kings 20|20]]
[[Bible:2 Kings 21|21]]
[[Bible:2 Kings 22|22]]
[[Bible:2 Kings 23|23]]
[[Bible:2 Kings 24|24]]
[[Bible:2 Kings 25|25]]
==Commentary==
[[Text:MHC Concise 2 Kings 1|1]]
[[Text:MHC Concise 2 Kings 2|2]]
[[Text:MHC Concise 2 Kings 3|3]]
[[Text:MHC Concise 2 Kings 4|4]]
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[[Text:MHC Concise 2 Kings 6|6]]
[[Text:MHC Concise 2 Kings 7|7]]
[[Text:MHC Concise 2 Kings 8|8]]
[[Text:MHC Concise 2 Kings 9|9]]
[[Text:MHC Concise 2 Kings 10|10]]
[[Text:MHC Concise 2 Kings 11|11]]
[[Text:MHC Concise 2 Kings 12|12]]
[[Text:MHC Concise 2 Kings 13|13]]
[[Text:MHC Concise 2 Kings 14|14]]
[[Text:MHC Concise 2 Kings 15|15]]
[[Text:MHC Concise 2 Kings 16|16]]
[[Text:MHC Concise 2 Kings 17|17]]
[[Text:MHC Concise 2 Kings 18|18]]
[[Text:MHC Concise 2 Kings 19|19]]
[[Text:MHC Concise 2 Kings 20|20]]
[[Text:MHC Concise 2 Kings 21|21]]
[[Text:MHC Concise 2 Kings 22|22]]
[[Text:MHC Concise 2 Kings 23|23]]
[[Text:MHC Concise 2 Kings 24|24]]
[[Text:MHC Concise 2 Kings 25|25]]
{{mhc import}}
'''Commentary on the book of [[2 Kings|2 Kings]]'''
''Chapter Outline''
The revolt of Moab--Sickness of Ahaziah, king of [[Israel]].
(1-8)
Fire called from heaven by Elijah--Death of Ahaziah.
(9-18)
'''Verses''' 1-8
When Ahaziah rebelled against the [[Lord]], Moab revolted from him. Sin weakens and impoverishes us. Man's revolt from [[God]] is often punished by the rebellion of those who owe subjection to him. Ahaziah fell through a lattice, or railing. Wherever we go, there is but a step between us and death. A man's house is his castle, but not to secure him against [[God]]'s judgments. The whole creation, which groans under the burden of man's [[sin]], will, at length, sink and break under the weight like this lattice. He is never safe that has [[God]] for his enemy. Those that will not inquire of the word of [[God]] for their comfort, shall hear it to their terror, whether they will or no.
'''Verses''' 9-18
[[Elijah]] called for fire from heaven, to consume the haughty, daring sinners; not to secure himself, but to prove his mission, and to reveal the wrath of [[God]] from heaven, against the ungodliness and unrighteousness of men. [[Elijah]] did this by a [[Divine]] impulse, yet our [[Saviour]] would not allow the disciples to do the like, Lu 9:54. The dispensation of the [[Spirit]] and of [[grace]] by no means allowed it. Elijah was concerned for [[God]]'s glory, those for their own reputation. The [[Lord]] judges men's practices by their principles, and his judgment is according to truth. The third captain humbled himself, and cast himself upon the [[mercy]] of [[God]] and Elijah. There is nothing to be got by contending with [[God]]; and those are wise for themselves, who learn submission from the fatal end of obstinacy in others. The courage of [[faith]] has often struck terror into the [[heart]] of the proudest sinner. So thunderstruck is Ahaziah with the prophet's words, that neither he, nor any about him, offer him violence. Who can harm those whom [[God]] shelters? Many who think to prosper in [[sin]], are called hence like Ahaziah, when they do not expect it. All warns us to seek the [[Lord]] while he may be found.
----
'''Chapter''' 2
''Chapter Outline''
[[Elijah]] divides Jordan.
(1-8)
[[Elijah]] is taken up into heaven.
(9-12)
[[Elisha]] is manifested to be Elijah's successor.
(13-18)
[[Elisha]] heals the waters of [[Jericho]], Those that mocked [[Elisha]] destroyed.
(19-25)
'''Verses''' 1-8
The [[Lord]] had let [[Elijah]] know that his time was at hand. He therefore went to the different schools of the prophets to give them his last exhortations and blessing. The removal of [[Elijah]] was a type and figure of the ascension of [[Christ]], and the opening of the kingdom of heaven to all [[believer]]s. [[Elisha]] had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those who follow [[Christ|Jesus Christ]] come short by tiring at last. The waters of Jordan, of old, yielded to the ark; now, to the prophet's mantle, as a token of [[God]]'s presence. When [[God]] will take up his faithful ones to heaven, [[death]] is the [[Jordan]] which they must pass through, and they find a way through it. The [[death]] of [[Christ|Jesus Christ]] has divided those waters, that the ransomed of the [[Lord]] may pass over. O death, where is thy sting, thy hurt, thy terror!
'''Verses''' 9-12
That fulness, from whence prophets and apostles had all their supply, still exists as of old, and we are told to ask large supplies from it. Diligent attendance upon Elijah, particularly in his last hours, would be proper means for [[Elisha]] to obtain much of his spirit. The comforts of departing saints, and their experiences, help both to gild our comforts and to strengthen our resolutions. [[Elijah]] is carried to heaven in a fiery chariot. Many questions might be asked about this, which could not be answered. Let it suffice that we are told, what his [[Lord]], when he came, found him doing. He was engaged in serious discourse, encouraging and directing [[Elisha]] about the kingdom of [[God]] among men. We mistake, if we think preparation for heaven is carried on only by contemplation and acts of devotion. The chariot and horses appeared like fire, something very glorious, not for burning, but brightness. By the manner in which [[Elijah]] and Enoch were taken from this world, [[God]] gave a glimpse of the [[eternal life]] brought to light by the [[gospel]], of the [[glory]] reserved for the bodies of the saints, and of the opening of the kingdom of heaven to all [[believer]]s. It was also a figure of [[Christ]]'s ascension. Though [[Elijah]] was gone triumphantly to heaven, yet this [[world]] could ill spare him. Surely their hearts are hard, who feel not, when [[God]], by taking away faithful, useful men, calls for weeping and mourning. [[Elijah]] was to [[Israel]], by his counsels, reproofs, and [[prayer]]s, better than the strongest force of chariot and horse, and kept off the judgments of [[God]]. [[Christ|Jesus Christ]] bequeathed to his disciples his precious [[gospel]], like Elijah's mantle; the token of the [[Divine]] power being exerted to overturn the empire of [[Satan]], and to set up the kingdom of [[God]] in the world. The same [[gospel]] remains with us, though the miraculous powers are withdrawn, and it has [[Divine]] strength for the conversion and [[salvation]] of sinners.
'''Verses''' 13-18
[[Elijah]] left his mantle to Elisha; as a token of the descent of the [[Spirit]] upon him; it was more than if he had left him thousands of gold and silver. [[Elisha]] took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn. Now that [[Elijah]] was taken to heaven, [[Elisha]] inquired, 1. After [[God]]; when our creature-comforts are removed, we have a [[God]] to go to, who lives for ever. 2. After the [[God]] that [[Elijah]] served, and honoured, and pleaded for. The [[Lord]] [[God]] of the holy prophets is the same yesterday, to-day, and for ever; but what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their [[God]]? See Elisha's dividing the river; [[God]]'s people need not [[fear]] at last passing through the [[Jordan]] of [[death]] as on dry ground. The sons of the prophets made a needless search for Elijah. Wise men may yield to that, for the sake of [[peace]], and the good opinion of others, which yet their judgment is against, as needless and fruitless. Traversing hills and valleys will never bring us to Elijah, but following the example of his holy [[faith]] and zeal will, in due time.
'''Verses''' 19-25
Observe the [[miracle]] of [[healing]] the waters. Prophets should make every place to which they come better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the word of [[God]], which is like the salt cast into the water by Elisha. It was an apt emblem of the effect produced by the [[grace]] of [[God]] on the sinful heart of man. Whole families, towns, and cities, sometimes have a new appearance through the preaching of the [[gospel]]; wickedness and evil have been changed into fruitfulness in the works of righteousness, which are, through [[Christ]], to the praise and [[glory]] of [[God]]. Here is a curse on the youths of Bethel, enough to destroy them; it was not a curse causeless, for it was Elisha's character, as [[God]]'s prophet, that they abused. They bade him "go up," reflecting on the taking up of [[Elijah]] into heaven. The prophet acted by [[Divine]] impulse. If the Holy [[Spirit]] had not directed Elisha's solemn curse, the providence of [[God]] would not have followed it with judgment. The [[Lord]] must be glorified as a righteous [[God]] who hates [[sin]], and will reckon for it. Let young persons be afraid of speaking wicked words, for [[God]] notices what they say. Let them not mock at any for defects in mind or body; especially it is at their peril, if they scoff at any for well doing. Let parents that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts. And what will be the anguish of those parents, at the day of judgment, who witness the everlasting condemnation of their offspring, occasioned by their own bad example, carelessness, or wicked teaching!
----
'''Chapter''' 3
''Chapter Outline''
Jehoram, king of [[Israel]].
(1-5)
War with Moab, The intercession of Elisha.
(6-19)
Water supplied, Moab overcome.
(20-27)
'''Verses''' 1-5
Jehoram took warning by [[God]]'s judgment, and put away the image of [[Text:EBD:Baal|Baal]], yet he maintained the [[worship]] of the calves. Those do not truly repent or reform, who only part with the sins they lose by, but continue to [[love]] the sins that they think to gain by.
'''Verses''' 6-19
The king of [[Israel]] laments their distress, and the danger they were in. He called these kings together, yet he charges it upon Providence. Thus the foolishness of man perverteth his way, and then his [[heart]] fretteth against the [[Lord]], Pr 19:3. It was well that Jehoshaphat inquired of the [[Lord]] now, but it had been much better if he had done it before he engaged in this war. Good men sometimes neglect their duty, till necessity and affliction drive them to it. Wicked people often fare the better for the friendship and society of the godly. To try their faith and obedience, [[Elisha]] bids them make the valley full of pits to receive water. Those who expect [[God]]'s blessings, must dig pools for the rain to fill, as in the valley of Baca, and thus make even that a well, Ps 84:6. We need not inquire whence the water came. [[God]] is not tied to second causes. They that sincerely seek for the dew of [[God]]'s grace, shall have it, and by it be made more than conquerors.
'''Verses''' 20-27
It is a blessing to be favoured with the company of those who have power with [[God]], and can prevail by their [[prayer]]s. A kingdom may be upheld and prosper, in consequence of the fervent [[prayer]]s of those who are dear to [[God]]. May we place our highest regard upon such as are most precious in his account. When sinners are saying Peace, [[peace]], destruction comes upon them: despair will follow their mad presumption. In [[Satan]]'s service and at his suggestion, such horrid deeds have been done, as cause the natural feelings of the [[heart]] to shudder; like the king of Moab's sacrificing his son. It is well not to urge the worst of men to extremities; we should rather leave them to the judgment of [[God]].
----
'''Chapter''' 4
''Chapter Outline''
[[Elisha]] multiplies the widow's oil.
(1-7)
The Shunammite obtains a son.
(8-17)
The Shunammite's son restored to life.
(18-37)
The [[miracle]] of [[healing]] the pottage, and of feeding the sons of the prophets.
(38-44)
'''Verses''' 1-7
Elisha's [[miracle]]s were acts of real charity: [[Christ]]'s were so; not only great wonders, but great favours to those for whom they were wrought. [[God]] magnifies his goodness with his power. [[Elisha]] readily received a poor widow's complaint. Those that leave their families under a load of debt, know not what trouble they cause. It is the duty of all who profess to follow the [[Lord]], while they [[trust]] to [[God]] for daily bread, not to tempt him by carelessness or extravagance, nor to contract debts; for nothing tends more to bring reproach upon the [[gospel]], or distresses their families more when they are gone. [[Elisha]] put the widow in a way to pay her debt, and to maintain herself and her family. This was done by [[miracle]], but so as to show what is the best method to assist those who are in distress, which is, to help them to improve by their own industry what little they have. The oil, sent by [[miracle]], continued flowing as long as she had empty vessels to receive it. We are never straitened in [[God]], or in the riches of his grace; all our straitness is in ourselves. It is our [[faith]] that fails, not his promise. He gives more than we ask: were there more vessels, there is enough in [[God]] to fill them; enough for all, enough for each; and the [[Redeemer]]'s all-sufficiency will only be stayed from the supplying the wants of sinners and saving their souls, when no more apply to him for [[salvation]]. The widow must pay her debt with the money she received for her oil. Though her creditors were too hard with her, yet they must be paid, even before she made any provision for her children. It is one of the main laws of the [[Christian]] [[religion]], that we pay every just debt, and give every one his own, though we leave ever so little for ourselves; and this, not of constraint, but for conscience' sake. Those who bear an honest mind, cannot with pleasure eat their daily bread, unless it be their own bread. She and her [[children]] must live upon the rest; that is, upon the money received for the oil, with which they must put themselves into a way to get an honest livelihood. We cannot now expect [[miracle]]s, yet we may expect mercies, if we wait on [[God]], and seek to him. Let widows in particular depend upon him. He that has all hearts in his hand, can, without a [[miracle]], send as effectual a supply.
'''Verses''' 8-17
[[Elisha]] was well thought of by the king of [[Israel]] for his late services; a good man can take as much pleasure in serving others, as in raising himself. But the Shunammite needed not any good offices of this kind. It is a happiness to dwell among our own people, that [[love]] and respect us, and to whom we are able to do good. It would be well with many, if they did but know when they are really well off. The [[Lord]] sees the secret wish which is suppressed in obedience to his will, and he will hear the [[prayer]]s of his servants in behalf of their benefactors, by sending unasked-for and unexpected mercies; nor must the professions of men of [[God]] be supposed to be delusive like those of men of the world.
'''Verses''' 18-37
Here is the sudden [[death]] of the child. All the mother's tenderness cannot keep alive a child of promise, a child of [[prayer]], one given in love. But how admirably does the prudent, pious mother, guard her lips under this sudden affliction! Not one peevish word escapes from her. Such confidence had she of [[God]]'s goodness, that she was ready to believe that he would restore what he had now taken away. O woman, great is thy faith! He that wrought it, would not disappoint it. The sorrowful mother begged leave of her husband to go to the prophet at once. She had not thought it enough to have Elisha's help sometimes in her own family, but, though a woman of rank, attended on public worship. It well becomes the men of [[God]], to inquire about the welfare of their friends and their families. The answer was, It is well. All well, and yet the child dead in the house! Yes! All is well that [[God]] does; all is well with them that are gone, if they are gone to heaven; and all well with us that stay behind, if, by the affliction, we are furthered in our way thither. When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts too much upon it; for if we did, we have reason to [[fear]] it was given in anger, and taken away in wrath. [[Elisha]] cried unto [[God]] in faith; and the beloved son was restored alive to his mother. Those who would convey spiritual life to dead souls, must feel deeply for their case, and labour fervently in [[prayer]] for them. Though the minister cannot give [[Divine]] life to his fellow-sinners, he must use every means, with as much earnestness as if he could do so.
'''Verses''' 38-44
There was a famine of bread, but not of hearing the word of [[God]], for [[Elisha]] had the sons of the prophets sitting before him, to hear his wisdom. [[Elisha]] made hurtful food to become safe and wholesome. If a mess of pottage be all our dinner, remember that this great prophet had no better for himself and his guests. The table often becomes a snare, and that which should be for our welfare, proves a trap: this is a good reason why we should not feed ourselves without fear. When we are receiving the supports and comforts of life, we must keep up an expectation of death, and a [[fear]] of sin. We must acknowledge [[God]]'s goodness in making our food wholesome and nourishing; I am the [[Lord]] that healeth thee. [[Elisha]] also made a little food go a great way. Having freely received, he freely gave. [[God]] has promised his [[church]], that he will abundantly bless her provision, and satisfy her poor with bread, Ps 132:15; whom he feeds, he fills; and what he blesses, comes to much. [[Christ]]'s feeding his hearers was a [[miracle]] far beyond this, but both teach us that those who wait upon [[God]] in the way of duty, may [[hope]] to be supplied by [[Divine]] Providence.
----
'''Chapter''' 5
''Chapter Outline''
Naaman's leprosy.
(1-8)
The cure of it.
(9-14)
[[Elisha]] refuses Naaman's gifts.
(15-19)
Gehazi's covetousness and falsehood.
(20-27)
'''Verses''' 1-8
Though the Syrians were idolaters, and oppressed [[God]]'s people, yet the deliverance of which Naaman had been the means, is here ascribed to the [[Lord]]. Such is the correct language of Scripture, while those who write common history, plainly show that [[God]] is not in all their thoughts. No man's greatness, or honour, can place him our of the reach of the sorest calamities of human life: there is many a sickly, crazy body under rich and gay clothing. Every man has some but or other, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy. This little maid, though only a girl, could give an account of the famous prophet the [[Israelites]] had among them. Children should be early told of the wondrous works of [[God]], that, wherever they go, they may talk of them. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants by choice, seek their masters' good. Servants may be blessings to the families where they are, by telling what they know of the [[glory]] of [[God]], and the honour of his prophets. Naaman did not despise what she told, because of her meanness. It would be well if men were as sensible of the burden of sin as they are of bodily disease. And when they seek the blessings which the [[Lord]] sends in answer to the [[prayer]]s of his faithful people, they will find nothing can be had, except they come as beggars for a free gift, not as lords to demand or purchase.
'''Verses''' 9-14
[[Elisha]] knew Naaman to be a proud man, and he would let him know, that before the great [[God]] all men stand upon the same level. All [[God]]'s commands make trial of men's spirits, especially those which direct a sinner how to apply for the blessings of [[salvation]]. See in Naaman the folly of pride; a cure will not content him, unless he be cured with pomp and parade. He scorns to be healed, unless he be humoured. The way by which a sinner is received and made holy, through the blood, and by the [[Spirit]] of [[Christ]], through [[faith]] alone in his name, does not sufficiently humour or employ self, to please the sinner's heart. Human wisdom thinks it can supply wiser and better methods of cleansing. Observe, masters should be willing to hear reason. As we should be deaf to the counsel of the ungodly, though given by great and respected names, so we are to have our ears open to good advice, though brought by those below us. Wouldst thou not do any thing? When diseased sinners are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, is there any [[hope]] of them. The methods for the [[healing]] of the leprosy of [[sin]], are so plain, that we are without excuse if we do not observe them. It is but, Believe, and be saved; Repent, and be [[pardon]] ed; Wash, and be clean. The [[believer]] applies for [[salvation]], not neglecting, altering, or adding to the [[Saviour]]'s directions; he is thus made clean from guilt, while others, who neglect them, live and die in the leprosy of sin.
'''Verses''' 15-19
The [[mercy]] of the cure affected Naaman more than the [[miracle]]. Those are best able to speak of the power of [[Divine]] grace, who themselves experience it. He also shows himself grateful to [[Elisha]] the prophet. [[Elijah]] refused any recompence, not because he thought it unlawful, for he received presents from others, but to show this new convert that the servants of the [[God]] of [[Israel]] looked upon worldly wealth with a holy contempt. The whole work was from [[God]], in such a manner, that the prophet would not give counsel when he had no directions from the [[Lord]]. It is not well violently to oppose the lesser mistakes which unite with men's first convictions; we cannot bring men forward any faster than the [[Lord]] prepares them to receive instruction. Yet as to us, if, in covenanting with [[God]], we desire to reserve any known [[sin]], to continue to indulge ourselves in it, that is a breach of his covenant. Those who truly hate evil, will make conscience of abstaining from all appearances of evil.
'''Verses''' 20-27
Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were. Elisha, a holy prophet, a man of [[God]], has but one servant, and he proves a base liar. The [[love]] of money, that root of all evil, was at the bottom of Gehazi's sin. He thought to impose upon the prophet, but soon found that the [[Spirit]] of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. It is folly to presume upon [[sin]], in hopes of secrecy. When thou goest aside into any by-path, does not thy own conscience go with thee? Does not the eye of [[God]] go with thee? He that covers his [[sin]], shall not prosper; particularly, a lying tongue is but for a moment. All the foolish hopes and contrivances of carnal worldlings are open before [[God]]. It is not a time to increase our wealth, when we can only do it in such ways as are dishonourable to [[God]] and [[religion]], or injurious to others. Gehazi was punished. If he will have Naaman's money, he shall have his disease with it. What was Gehazi profited, though he gained two talents, when thereby he lost his health, his honour, his [[peace]], his service, and, if [[Repentance|repentance]] prevented not, his soul for ever? Let us beware of hypocrisy and covetousness, and dread the curse of spiritual leprosy remaining on our souls.
----
'''Chapter''' 6
''Chapter Outline''
The sons of the prophets enlarge their habitations, Iron made to swim.
(1-7)
[[Elisha]] discloses the counsels of the Syrians.
(8-12)
Syrians sent to seize Elisha.
(13-23)
Samaria besieged, A famine, The king sends to slay Elisha.
(24-33)
'''Verses''' 1-7
There is that pleasantness in the conVerse of servants of [[God]], which can make those who listen to them forget the pain and the weariness of labour. Even the sons of the prophets must not be unwilling to labour. Let no man think an honest employment a burden or a disgrace. And labour of the head, is as hard, and very often harder, than labour with the hands. We ought to be careful of that which is borrowed, as of our own, because we must do as we would be done by. This man was so respecting the axe-head. And to those who have an honest mind, the sorest grievance of poverty is, not so much their own want and disgrace, as being rendered unable to pay just debts. But the [[Lord]] cares for his people in their smallest concerns. And [[God]]'s [[grace]] can thus raise the stony iron heart, which is sunk into the mud of this world, and raise up affections, naturally earthly.
'''Verses''' 8-12
The king of [[Israel]] regarded the warnings [[Elisha]] gave him, of danger from the Syrians, but would not heed the warnings of danger from his sins. Such warnings are little heeded by most; they would save themselves from death, but will not from hell. Nothing that is done, said, or thought, by any person, in any place, at any time, is out of [[God]]'s knowledge.
'''Verses''' 13-23
What [[Elisha]] said to his servant is spoken to all the faithful servants of [[God]], when without are fightings, and within are fears. Fear not, with that [[fear]] which has torment and amazement; for they that are with us, to protect us, are more than they that are against us, to destroy us. The eyes of his body were open, and with them he saw the danger. [[Lord]], open the eyes of our faith, that with them we may see thy protecting hand. The clearer sight we have of the sovereignty and power of Heaven, the less we shall [[fear]] the troubles of earth. [[Satan]], the god of this world, blinds men's eyes, and so deludes them unto their own ruin; but when [[God]] enlightens their eyes, they see themselves in the midst of their enemies, captives to [[Satan]], and in danger of hell, though, before, they thought their condition good. When [[Elisha]] had the Syrians at his [[mercy]], he made it appear that he was influenced by [[Divine]] goodness as well as [[Divine]] power. Let us not be overcome of evil, but overcome evil with good. The Syrians saw it was to no purpose to try to assault so great and so good a man.
'''Verses''' 24-33
Learn to value plenty, and to be thankful for it; see how contemptible money is, when in time of famine it is so freely parted with for any thing that is eatable! The language of Jehoram to the woman may be the language of despair. See the word of [[God]] fulfilled; among the threatenings of [[God]]'s judgments upon [[Israel]] for their sins, this was one, that they should eat the flesh of their own children, De 28:53-57. The truth and the awful justice of [[God]] were displayed in this horrible transaction. Alas! what miseries [[sin]] has brought upon the world! But the foolishness of man perverts his way, and then his [[heart]] frets against the [[Lord]]. The king swears the [[death]] of Elisha. Wicked men will blame any one as the cause of their troubles, rather than themselves, and will not leave their sins. If rending the clothes, without a broken and contrite heart, would avail, if wearing sackcloth, without being renewed in the spirit of their mind, would serve, they would not stand out against the [[Lord]]. May the whole word of [[God]] increase in us reverent [[fear]] and holy hope, that we may be stedfast and immovable, always abounding in the work of the [[Lord]], knowing that our labour is not in vain in the [[Lord]].
----
'''Chapter''' 7
''Chapter Outline''
[[Elisha]] prophesies plenty.
(1, 2)
The flight of the Syrian army.
(3-11)
Samaria plentifully supplied.
(12-20)
'''Verses''' 1, 2
Man's extremity is [[God]]'s opportunity of making his own power to be glorious: his time to appear for his people is when their strength is gone. Unbelief is a [[sin]] by which men greatly dishonour and displease [[God]], and deprive themselves of the favours he designed for them. Such will be the portion of those that believe not the promise of eternal life; they shall see it at a distance, but shall never taste of it. But no temporal deliverances and mercies will in the end profit sinners, unless they are led to [[Repentance|repentance]] by the goodness of [[God]].
'''Verses''' 3-11
[[God]] can, when he pleases, make the stoutest [[heart]] to tremble; and as for those who will not [[fear]] [[God]], he can make them [[fear]] at the shaking of a leaf. Providence ordered it, that the lepers came as soon as the Syrians were fled. Their consciences told them that mischief would befall them, if they took care of themselves only. Natural humanity, and [[fear]] of punishment, are powerful checks on the selfishness of the ungodly. These feelings tend to preserve order and kindness in the world; but they who have found the unsearchable riches of [[Christ]], will not long delay to report the good tidings to others. From [[love]] to him, not from selfish feelings, they will gladly share their earthly good things with their brethren.
'''Verses''' 12-20
Here see the wants of [[Israel]] supplied in a way they little thought of, which should encourage us to depend upon the power and goodness of [[God]] in our greatest straits. [[God]]'s promise may be safely relied on, for no word of his shall fall to the ground. The nobleman that questioned the truth of Elisha's word, saw the plenty, to silence and shame his unbelief, and therein saw his own folly; but he did not eat of the plenty he saw. Justly do those find the world's promises fail them, who think that the promises of [[God]] will disappoint them. Learn how deeply [[God]] resents distrust of his power, providence, and promise: how uncertain life is, and the enjoyments of it: how certain [[God]]'s threatenings are, and how sure to come on the guilty. May [[God]] help us to inquire whether we are exposed to his threatenings, or interested in his promises.
----
'''Chapter''' 8
''Chapter Outline''
A famine in [[Israel]], The Shunammite obtains her land.
(1-6)
[[Elisha]] consulted by Hazael, Death of Benhadad.
(7-15)
Jehoram's wicked reign in [[Judah]].
(16-24)
Ahaziah's wicked reign in [[Judah]].
(25-29)
'''Verses''' 1-6
The kindness of the good Shunammite to Elisha, was rewarded by the care taken of her in famine. It is well to foresee an evil, and wisdom, when we foresee it, to hide ourselves if we lawfully may do so. When the famine was over, she returned out of the land of the [[Philistines]]; that was no proper place for an [[Israel]]ite, any longer than there was necessity for it. Time was when she dwelt so securely among her own people, that she had no occasion to be spoken for to the king; but there is much uncertainty in this life, so that things or persons may fail us which we most depend upon, and those befriend us which we think we shall never need. Sometimes events, small in themselves, prove of consequence, as here; for they made the king ready to believe Gehazi's narrative, when thus confirmed. It made him ready to grant her request, and to support a life which was given once and again by [[miracle]].
'''Verses''' 7-15
Among other changes of men's minds by affliction, it often gives other thoughts of [[God]]'s ministers, and teaches to value the counsels and [[prayer]]s of those whom they have hated and despised. It was not in Hazael's countenance that [[Elisha]] read what he would do, but [[God]] revealed it to him, and it fetched tears from his eyes: the more foresight men have, the more grief they are liable to. It is possible for a man, under the convictions and restraints of natural conscience, to express great abhorrence of a [[sin]], yet afterwards to be reconciled to it. Those that are little and low in the world, cannot imagine how strong the [[temptations]] of power and prosperity are, which, if ever they arrive at, they will find how deceitful their hearts are, how much worse than they suspected. The devil ruins men, by saying they shall certainly recover and do well, so rocking them asleep in security. Hazael's false account was an injury to the king, who lost the benefit of the prophet's warning to prepare for death, and an injury to Elisha, who would be counted a false prophet. It is not certain that Hazael murdered his master, or if he caused his [[death]] it may have been without any design. But he was a dissembler, and afterwards proved a persecutor to [[Israel]].
'''Verses''' 16-24
A general idea is given of Jehoram's badness. His father, no doubt, had him taught the true knowledge of the [[Lord]], but did ill to marry him to the daughter of [[Text:EBD:Ahab|Ahab]]; no good could come of union with an idolatrous family.
'''Verses''' 25-29
Names do not make natures, but it was bad for Jehoshaphat's family to borrow names from [[Text:EBD:Ahab|Ahab]]'s. Ahaziah's relation to [[Text:EBD:Ahab|Ahab]]'s family was the occasion of his wickedness and of his fall. When men choose wives for themselves, let them remember they are choosing mothers for their children. Providence so ordered it, that Ahaziah might be cut off with the house of [[Text:EBD:Ahab|Ahab]], when the measure of their iniquity was full. Those who partake with sinners in their [[sin]], must expect to partake with them in their plagues. May all the changes, troubles, and wickedness of the world, make us more earnest to obtain an interest in the [[salvation]] of [[Christ]].
----
'''Chapter''' 9
''Chapter Outline''
[[Elisha]] sends to anoint Jehu.
(1-10)
Jehu and the captains.
(11-15)
Joram and Ahaziah slain by Jehu.
(16-29)
Jezebel eaten by dogs.
(30-37)
'''Verses''' 1-10
In these and the like events, we must acknowledge the secret working of [[God]], disposing men to fulfil his purposes respecting them. Jehu was anointed king over [[Israel]], by the [[Lord]]'s special choice. The [[Lord]] still had a remnant of his people, and would yet preserve his [[worship]] among them. Of this Jehu was reminded. He was commanded to destroy the house of [[Text:EBD:Ahab|Ahab]], and, as far as he acted in obedience to [[God]], and upon right principles, he needed not to regard reproach or opposition. The murder of [[God]]'s prophets is strongly noticed. Jezebel persisted in [[idolatry]] and enmity to [[Jehovah]] and his servants, and her iniquity was now full.
'''Verses''' 11-15
Those who faithfully deliver the [[Lord]]'s message to sinners, have in all ages been treated as madmen. Their judgment, speech, and conduct are contrary to those of other men; they endure much in pursuit of objects, and are influenced by motives, into which the others cannot enter. But above all, the charge is brought by the worldly and ungodly of all sorts, who are mad indeed; while the principles and practice of the devoted servants of [[God]], prove to be wise and reasonable. Some [[faith]] in the word of [[God]], seems to have animated Jehu to this undertaking.
'''Verses''' 16-29
Jehu was a man of eager spirit. The wisdom of [[God]] is seen in the choice of those employed in his work. But it is not for any man's reputation to be known by his fury. He that has rule over his own spirit, is better than the mighty. Joram met Jehu in the portion of Naboth. The circumstances of events are sometimes ordered by [[Divine]] Providence to make the punishment answer to the [[sin]], as face answers to face in a glass. The way of [[sin]] can never be the way of [[peace]], Isa 57:21. What [[peace]] can sinners have with [[God]]? No [[peace]] so long as [[sin]] is persisted in; but when it is repented of and forsaken, there is [[peace]]. Joram died as a criminal, under the sentence of the law. Ahaziah was joined with the house of [[Text:EBD:Ahab|Ahab]]. He was one of them; he had made himself so by sin. It is dangerous to join evil-doers; we shall be entangled in guilt and misery by it.
'''Verses''' 30-37
Instead of hiding herself, as one afraid of [[Divine]] vengeance, Jezebel mocked at fear. See how a heart, hardened against [[God]], will brave it out to the last. There is not a surer presage of ruin, than an unhumbled [[heart]] under humbling providences. Let those look at Jezebel's conduct and fate, who use arts to seduce others to commit wickedness, and to draw them aside from the ways of truth and righteousness. Jehu called for aid against Jezebel. When reformation-work is on foot, it is time to ask, Who sides with it? Her attendants delivered her up. Thus she was put to death. See the end of pride and cruelty, and say, The [[Lord]] is righteous. When we pamper our bodies, let us think how vile they are; shortly they will be a feast for worms under ground, or beasts above ground. May we all flee from that wrath which is revealed from heaven, against all ungodliness and unrighteousness of men.
----
'''Chapter''' 10
''Chapter Outline''
[[Text:EBD:Ahab|Ahab]]'s sons and Ahaziah's brethren put to death.
(1-14)
Jehu destroys the worshippers of [[Text:EBD:Baal|Baal]].
(15-28)
Jehu follows Jeroboam's sins.
(29-36)
'''Verses''' 1-14
In the most awful events, though attended by the basest crimes of man, the truth and justice of [[God]] are to be noticed; and he never did nor can command any thing unjust or unreasonable. Jehu destroyed all that remained of the house of [[Text:EBD:Ahab|Ahab]]; all who had been partners in his wickedness. When we think upon the sufferings and miseries of mankind, when we look forward to the resurrection and last judgment, and think upon the vast number of the wicked waiting their awful sentence of everlasting fire; when the whole sum of [[death]] and misery has been considered, the solemn question occurs, Who slew all these? The answer is, SIN. Shall we then harbour [[sin]] in our bosoms, and seek for happiness from that which is the cause of all misery?
'''Verses''' 15-28
Is thine [[heart]] right? This is a question we should often put to ourselves. I make a fair profession, have gained a reputation among men, but, is my [[heart]] right? Am I sincere with [[God]]? Jehonadab owned Jehu in the work, both of revenge and of reformation. An upright heart approves itself to [[God]], and seeks no more than his acceptance; but if we aim at the applause of men, we are upon a false foundation. Whether Jehu looked any further we cannot judge. The law of [[God]] was express, that idolaters were to be put to death. Thus [[idolatry]] was abolished for the present out of [[Israel]]. May we desire that it be rooted out of our hearts.
'''Verses''' 29-36
It is justly questionable whether Jehu acted from a good principle, and whether he did not take some false steps in doing it; yet no services done for [[God]] shall go unrewarded. But true conversion is not only from gross [[sin]], but from all sin; not only from false gods, but from false worships. True conversion is not only from wasteful sins, but from gainful sins; not only from sins which hurt our worldly interests, but from those that support and befriend them; in forsaking which is the great trial whether we can deny ourselves and [[trust]] [[God]]. Jehu showed great care and zeal for rooting out a false [[religion]], but in the true [[religion]] he cared not, took no heed to please [[God]] and do his duty. Those that are heedless, it is to be feared, are graceless. The people were also careless, therefore it is not strange that in those days the [[Lord]] began to cut [[Israel]] short. They were short in their duty to [[God]], therefore [[God]] cut them short in their extent, wealth, and power.
----
'''Chapter''' 11
''Chapter Outline''
Athaliah usurps the government of [[Judah]], Jehoash made king.
(1-12)
Athaliah put to death.
(13-16)
The [[worship]] of the [[Lord]] restored.
(17-21)
'''Verses''' 1-12
Athaliah destroyed all she knew to be akin to the crown. Jehoash, one of the king's sons, was hid. Now was the promise made to [[David]] bound up in one life only, and yet it did not fail. Thus to the Son of [[David]], the [[Lord]], according to his promise, will secure a spiritual seed, hidden sometimes, and unseen, but hidden in [[God]]'s pavilion, and unhurt. Six years Athaliah tyrannized. Then the king was brought forward. A child indeed, but he had a good guardian, and, what was better, a good [[God]] to go to With such [[joy]] and satisfaction must the kingdom of Christ be welcomed into our hearts, when his throne is set up there, and [[Satan]] the usurper is cast out. Say, Let the King, even [[Jesus]], live, for ever live and reign in my soul, and in all the world.
'''Verses''' 13-16
Athaliah hastened her own destruction. She herself was the greatest traitor, and yet was first and loudest in crying, Treason, treason! The most guilty are commonly the most forward to reproach others.
'''Verses''' 17-21
King and people would cleave most firmly to each other, when both had joined themselves to the [[Lord]]. It is well with a people, when all the changes that pass over them help to revive, strengthen, and advance the interests of [[religion]] among them. Covenants are of use, both to remind us of, and bind us to, the duties already binding on us. They immediately abolished [[idolatry]]; and, pursuant to the covenant with one another, they expressed mutual readiness to help each other. The people [[rejoice]]d, and [[Jerusalem]] was quiet. The way for people to be joyful and at [[peace]], is to engage fully in the service of [[God]]; for the voice of [[joy]] and thanksgiving is in the dwellings of the righteous, but there is no [[peace]] for the wicked.
----
'''Chapter''' 12
''Chapter Outline''
Jehoash orders the repair of the temple.
(1-16)
He is slain by his servants.
(17-21)
'''Verses''' 1-16
It is a great [[mercy]] to young people, especially to all young men of rank, like Jehoash, to have those about them who will instruct them to do what is right in the sight of the [[Lord]]; and they do wisely and well for themselves, when willing to be counselled and ruled. The [[temple]] was out of repair; Jehoash orders the repair of the temple. The king was zealous. [[God]] requires those who have power, to use it for the support of [[religion]], the redress of grievances, and repairing of decays. The king employed the priests to manage, as most likely to be hearty in the work. But nothing was done effectually till the twenty-third year of his reign. Another method was therefore taken. When public distributions are made faithfully, public contributions will be made cheerfully. While they were getting all they could for the repair of the temple, they did not break in upon the stated maintenance of the priests. Let not the servants of the [[temple]] be starved, under colour of repairing the breaches of it. Those that were intrusted did the business carefully and faithfully. They did not lay it out in ornaments for the temple, till the other work was completed; hence we may learn, in all our expenses, to prefer that which is most needful, and, in dealing for the public, to deal as we would for ourselves.
'''Verses''' 17-21
Let us review the character of Jehoash, and consider what we may learn from it. When we see what a sad conclusion there was to so promising a beginning, it ought to make us seek into our spiritual declinings. If we know any thing of [[Christ|Jesus Christ]] as the foundation of our [[faith]] and hope, let us desire to know nothing but [[Christ]]. May the work of the blessed [[Spirit]] on our souls be manifest; may we see, feel, and be earnest, in seeking after [[Jesus]] in all his fulness, suitableness, and grace, that our souls may be brought over from dead works to serve the living and true [[God]].
----
'''Chapter''' 13
''Chapter Outline''
Reign of Jehoahaz.
(1-9)
Jehoash, king of [[Israel]], [[Elisha]] dying.
(10-19)
Elisha's death, The victories of Jehoash.
(20-25)
'''Verses''' 1-9
It was the ancient honour of [[Israel]] that they were a praying people. Jehoahaz, their king, in his distress, besought the [[Lord]]; applied himself for help, but not to the calves; what help could they give him? He sought the [[Lord]]. See how swift [[God]] is to show [[mercy]]; how ready to hear [[prayer]]; how willing to find a reason to be gracious; else he would not look so far back as the ancient covenant [[Israel]] had so often broken, and forfeited. Let this invite and engage us for ever to him; and encourage even those who have forsaken him, to return and repent; for there is [[forgiveness]] with him, that he may be feared. And if the [[Lord]] answer the mere cry of distress for temporal relief, much more will he regard the [[prayer]] of [[faith]] for spiritual blessings.
'''Verses''' 10-19
Jehoash, the king, came to Elisha, to receive his dying counsel and blessing. It may turn much to our spiritual advantage, to attend the sick-beds and death-beds of good men, that we may be encouraged in [[religion]] by the living comforts they have from it in a dying hour. [[Elisha]] assured the king of his success; yet he must look up to [[God]] for direction and strength; must reckon his own hands not enough, but go on, in dependence upon [[Divine]] aid. The trembling hands of the dying prophet, as they signified the power of [[God]], gave this arrow more force than the hands of the king in his full strength. By contemning the sign, the king lost the thing signified, to the grief of the dying prophet. It is a trouble to good men, to see those to whom they wish well, forsake their own mercies, and to see them lose advantages against spiritual enemies.
'''Verses''' 20-25
[[God]] has many ways to chastise a provoking people. Trouble comes sometimes from that point whence we least feared it. The mention of this invasion on the [[death]] of Elisha, shows that the removal of [[God]]'s faithful prophets is a presage of coming judgments. His dead body was a means of giving life to another dead body. This [[miracle]] was a confirmation of his prophecies. And it may have reference to [[Christ]], by whose [[death]] and burial, the grave is made a safe and happy passage to life to all [[believer]]s. Jehoash was successful against the Syrians, just as often as he had struck the ground with the arrows, then a stop was put to his victories. Many have repented, when too late, of distrusts and the straitness of their desires.
----
'''Chapter''' 14
''Chapter Outline''
Amaziah's good reign.
(1-7)
Amaziah provokes Jehoash king of [[Israel]], and is overcome.
(8-14)
He is slain by conspirators.
(15-22)
Wicked reign of Jeroboam II.
(23-29)
'''Verses''' 1-7
Amaziah began well, but did not go on so. It is not enough to do that which our pious predecessors did, merely to keep up the common usage, but we must do it as they did, from the same principle of [[faith]] and devotion, and with the same sincerity and resolution.
'''Verses''' 8-14
For some time after the division of the kingdoms, [[Judah]] suffered much from the enmity of [[Israel]]. After Asa's time, it suffered more by the friendship of [[Israel]], and by the alliance made with them. Now we meet with hostility between them again. How may a humble man smile to hear two proud and scornful men set their wits on work, to vilify and undervalue one another! Unholy success excites pride; pride excites contentions. The effects of pride in others, are insufferable to those who are proud themselves. These are the sources of trouble and [[sin]] in private life; but when they arise between princes, they become the misery of their whole kingdoms. Jehoash shows Amaziah the folly of his challenge; Thine [[heart]] has lifted thee up. The root of all [[sin]] is in the heart, thence it flows. It is not Providence, the event, the occasion, whatever it is, that makes men proud, secure, discontented, or the like, but their own hearts do it. (2Ki 14:15-22)
'''Verses''' 15-22
Amaziah survived his conqueror fifteen years. He was slain by his own subjects. Azariah, or Uzziah, seems to have been very young when his father was slain. Though the years of his reign are reckoned from that event, he was not fully made king till eleven years afterwards.
'''Verses''' 23-29
[[God]] raised up the prophet Jonah, and by him declared the purposes of his favour to [[Israel]]. It is a sign that [[God]] has not cast off his people, if he continues faithful ministers among them. Two reasons are given why [[God]] blessed them with those victories: 1. Because the distress was very great, which made them objects of his compassion. 2. Because the decree was not yet gone forth for their destruction. Many prophets there had been in [[Israel]], but none left prophecies in writing till this age, and their prophecies are part of the [[Bible]]. Hosea began to prophesy in the reign of this Jeroboam. At the same time Amos prophesied; soon after Micah, then Isaiah, in the days of Ahaz and Hezekiah. Thus [[God]], in the darkest and most degenerate ages of the [[church]], raised up some to be burning and shining lights in it; to their own age, by their preaching and living, and a few by their writings, to reflect light upon us in the last times.
----
'''Chapter''' 15
''Chapter Outline''
Reign of Azariah, or Uzziah, king of [[Judah]].
(1-7)
The latter kings of [[Israel]].
(8-31)
Jotham, king of [[Judah]].
(32-38)
'''Verses''' 1-7
Uzziah did for the most part that which was right. It was happy for the kingdom that a good reign was a long one.
'''Verses''' 8-31
This history shows [[Israel]] in confusion. Though [[Judah]] was not without troubles, yet that kingdom was happy, compared with the state of [[Israel]]. The imperfections of true [[believer]]s are very different from the allowed wickedness of ungodly men. Such is human nature, such are our hearts, if left to themselves, deceitful above all things, and desperately wicked. We have reason to be thankful for restraints, for being kept out of temptation, and should beg of [[God]] to renew a right spirit within us.
'''Verses''' 32-38
Jotham showed great respect to the temple. If magistrates cannot do all they would, for the suppressing of vice and profaneness, let them do the more to support and advance piety and virtue.
----
'''Chapter''' 16
''Chapter Outline''
Ahaz, king of [[Judah]], His wicked reign.
(1-9)
Ahaz takes a pattern from an idol's altar.
(10-16)
Ahaz spoils the temple.
(17-20)
'''Verses''' 1-9
Few and evil were the days of Ahaz. Those whose hearts condemn them, will go any where in a day of distress, rather than to [[God]]. The [[sin]] was its own punishment. It is common for those who bring themselves into straits by one [[sin]], to try to help themselves out by another.
'''Verses''' 10-16
[[God]]'s altar had hitherto been kept in its place, and in use; but Ahaz put another in the room of it. The natural regard of the mind of man to some sort of [[religion]], is not easily extinguished; but except it be regulated by the word, and by the [[Spirit]] of [[God]], it produces absurd superstitions, or detestable idolatries. Or, at best, it quiets the sinner's conscience with unmeaning ceremonies. Infidels have often been remarkable for believing ridiculous falsehoods.
'''Verses''' 17-20
Ahaz put contempt upon the sabbath, and thus opened a wide inlet to all manner of sin. This he did for the king of Assyria. When those who have had a ready passage to the house of the [[Lord]], turn it another way to please their neighbours, they are going down-hill apace to ruin.
----
'''Chapter''' 17
''Chapter Outline''
Reign of Hoshea in [[Israel]], The israelites carried captives by the [[Assyrians]].
(1-6)
Captivity of the [[Israelites]].
(7-23)
The nations placed in the land of [[Israel]].
(24-41)
'''Verses''' 1-6
When the measure of [[sin]] is filled up, the [[Lord]] will forbear no longer. The inhabitants of Samaria must have endured great affliction. Some of the poor [[Israelites]] were left in the land. Those who were carried captives to a great distance, were mostly lost among the nations.
'''Verses''' 7-23
Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these Verses largely commented upon, and the reasons of it given. It was destruction from the Almighty: the Assyrian was but the rod of his anger, Isa 10:5. Those that bring [[sin]] into a country or family, bring a plague into it, and will have to answer for all the mischief that follows. And vast as the outward wickedness of the world is, the secret sins, evil thoughts, desires, and purposes of mankind are much greater. There are outward sins which are marked by infamy; but ingratitude, neglect, and enmity to [[God]], and the [[idolatry]] and impiety which proceed therefrom, are far more malignant. Without turning from every evil way, and keeping [[God]]'s statutes, there can be no true [[godliness]]; but this must spring from belief of his testimony, as to wrath against all ungodliness and unrighteousness, and his [[mercy]] in [[Jesus Christ|Christ Jesus]].
'''Verses''' 24-41
The terror of the Almighty will sometimes produce a forced or feigned submission in unconverted men; like those brought from different countries to inhabit [[Israel]]. But such will form unworthy thoughts of [[God]], will expect to please him by outward forms, and will vainly try to reconcile his service with the [[love]] of the [[world]] and the indulgence of their lusts. May that [[fear]] of the [[Lord]], which is the beginning of wisdom, possess our hearts, and influence our conduct, that we may be ready for every change. Wordly settlements are uncertain; we know not whither we may be driven before we die, and we must soon leave the world; but the righteous hath chosen that good part which shall not be taken from him.
----
'''Chapter''' 18
''Chapter Outline''
Good reign of Hezekiah in [[Judah]], Idolatry.
(1-8)
Sennacherib invades [[Judah]].
(9-16)
Rabshakeh's blasphemies.
(17-37)
'''Verses''' 1-8
Hezekiah was a true son of [[David]]. Some others did that which was right, but not like [[David]]. Let us not suppose that when times and men are bad, they must needs grow worse and worse; that does not follow: after many bad kings, [[God]] raised one up like [[David]] himself. The brazen serpent had been carefully preserved, as a memorial of [[God]]'s goodness to their fathers in the wilderness; but it was idle and wicked to burn incense to it. All helps to devotion, not warranted by the word of [[God]], interrupt the exercise of faith; they always lead to superstition and other dangerous evils. Human nature perverts every thing of this kind. True [[faith]] needs not such aids; the word of [[God]], daily thought upon and prayed over, is all the outward help we need.
'''Verses''' 9-16
The descent Sennacherib made upon [[Judah]], was a great calamity to that kingdom, by which [[God]] would try the [[faith]] of Hezekiah, and chastise the people. The secret dislike, the hypocrisy, and lukewarmness of numbers, require correction; such trials purify the [[faith]] and [[hope]] of the upright, and bring them to simple dependence on [[God]].
'''Verses''' 17-37
Rabshakeh tries to convince the [[Jews]], that it was to no purpose for them to stand it out. What confidence is this wherein thou trustest? It were well if sinners would submit to the force of this argument, in seeking [[peace]] with [[God]]. It is, therefore, our wisdom to yield to him, because it is in vain to contend with him: what confidence is that which those [[trust]] in who stand out against him? A great deal of art there is in this speech of Rabshakeh; but a great deal of pride, malice, falsehood, and blasphemy. Hezekiah's nobles held their [[peace]]. There is a time to keep silence, as well as a time to speak; and there are those to whom to offer any thing religious or rational, is to cast pearls before swine. Their silence made Rabshakeh yet more proud and secure. It is often best to leave such persons to rail and blaspheme; a decided expression of abhorrence is the best testimony against them. The matter must be left to the [[Lord]], who has all hearts in his hands, committing ourselves unto him in humble submission, believing hope, and fervent [[prayer]].
----
'''Chapter''' 19
''Chapter Outline''
Hezekiah receives an answer of [[peace]].
(1-7)
Sennacherib's letter.
(8-19)
His fall is prophesied.
(20-34)
The Assyrian army destroyed, Sennacherib slain.
(35-37)
'''Verses''' 1-7
Hezekiah discovered deep concern at the dishonour done to [[God]] by Rabshakeh's blasphemy. Those who speak from [[God]] to us, we should in a particular manner desire to speak to [[God]] for us. The great Prophet is the great Intercessor. Those are likely to prevail with [[God]], who lift up their hearts in [[prayer]]. Man's extremity is [[God]]'s opportunity. While his servants can speak nothing but terror to the profane, the proud, and the hypocritical, they have comfortable words for the discouraged [[believer]].
'''Verses''' 8-19
Prayer is the never-failing resource of the tempted [[Christian]], whether struggling with outward difficulties or inward foes. At the [[mercy]]-seat of his almighty Friend he opens his heart, spreads his case, like Hezekiah, and makes his appeal. When he can discern that the [[glory]] of [[God]] is engaged on his side, [[faith]] gains the victory, and he [[rejoice]]s that he shall never be moved. The best pleas in [[prayer]] are taken from [[God]]'s honour. (2Ki 19:20-34)
'''Verses''' 20-34
All Sennacherib's motions were under the [[Divine]] cognizance. [[God]] himself undertakes to defend the city; and that person, that place, cannot but be safe, which he undertakes to protect. The invasion of the [[Assyrians]] probably had prevented the land from being sown that year. The next is supposed to have been the sabbatical year, but the [[Lord]] engaged that the produce of the land should be sufficient for their support during those two years. As the performance of this promise was to be after the destruction of Sennacherib's army, it was a sign to Hezekiah's faith, assuring him of that present deliverance, as an earnest of the [[Lord]]'s future care of the kingdom of [[Judah]]. This the [[Lord]] would perform, not for their righteousness, but his own glory. May our hearts be as good ground, that his word may strike root therein, and bring forth fruit in our lives.
'''Verses''' 35-37
That night which followed the sending of this message to Hezekiah, the main body of their army was slain. See how weak the mightiest men are before Almighty [[God]]. Who ever hardened himself against Him and prospered? The king of Assyria's own sons became his murderers. Those whose [[children]] are undutiful, ought to consider whether they have not been so to their Father in heaven? This history exhibits a strong proof of the good of firm [[trust]] and confidence in [[God]]. He will afflict, but not forsake his people. It is well when our troubles drive us to our knees. But does it not reprove our unbelief? How unwilling are we to rest on the declaration of [[Jehovah]]! How desirous to know in what way he will save us! How impatient when relief is delayed! But we must wait for the fulfilling of his word. [[Lord]], help our unbelief.
----
'''Chapter''' 20
''Chapter Outline''
Hezekiah's sickness, His recovery in answer to [[prayer]].
(1-11)
Hezekiah shows his treasures to the ambassadors from Babylon, His death.
(12-21)
'''Verses''' 1-11
Hezekiah was sick unto death, in the same year in which the king of Assyria besieged [[Jerusalem]]. A warning to prepare for [[death]] was brought to Hezekiah by Isaiah. Prayer is one of the best preparations for death, because by it we fetch in strength and [[grace]] from [[God]], to enable us to finish well. He wept sorely: some gather from hence that he was unwilling to die; it is in the nature of man to dread the separation of soul and body. There was also something peculiar in Hezekiah's case; he was now in the midst of his usefulness. Let Hezekiah's [[prayer]], see Isa 38. interpret his tears; in that is nothing which is like his having been under that [[fear]] of death, which has bondage or torment. Hezekiah's piety made his sick-bed easy. "O [[Lord]], remember now;" he does not speak as if [[God]] needed to be put in mind of any thing by us; nor, as if the reward might be demanded as due; it is [[Christ]]'s righteousness only that is the purchase of [[mercy]] and grace. Hezekiah does not pray, [[Lord]], spare me; but, [[Lord]], remember me; whether I live or die, let me be thine. [[God]] always hears the [[prayer]]s of the broken in heart, and will give health, length of days, and temporal deliverances, as much and as long as is truly good for them. Means were to be used for Hezekiah's recovery; yet, considering to what a height the disease was come, and how suddenly it was checked, the cure was miraculous. It is our duty, when sick, to use such means as are proper to help nature, else we do not [[trust]] [[God]], but tempt him. For the confirmation of his faith, the shadow of the sun was carried back, and the light was continued longer than usual, in a miraculous manner. This work of wonder shows the power of [[God]] in heaven as well as on earth, the great notice he takes of [[prayer]], and the great favour he bears to his chosen.
'''Verses''' 12-21
The king of Babylon was at this time independent of the king of Assyria, though shortly after subdued by him. Hezekiah showed his treasures and armour, and other proofs of his wealth and power. This was the effect of pride and ostentation, and departing from simple reliance on [[God]]. He also seems to have missed the opportunity of speaking to the Chaldeans, about Him who had wrought the [[miracle]]s which excited their attention, and of pointing out to them the absurdity and evil of [[idolatry]]. What is more common than to show our friends our houses and possessions? But if we do this in the pride of ours hearts, to gain applause from men, not giving praise to [[God]], it becomes [[sin]] in us, as it did in Hezekiah. We may expect vexation from every object with which we are unduly pleased. Isaiah, who had often been Hezekiah's comforter, is now is reprover. The blessed [[Spirit]] is both, Joh 16:7, 8. Ministers must be both, as there is occasion. Hezekiah allowed the justice of the sentence, and [[God]]'s goodness in the respite. Yet the prospect respecting his family and nation must have given him many painful feelings. Hezekiah was indeed humbled for the pride of his heart. And blessed are the dead who die in the [[Lord]]; for they rest from their labours, and their works do follow them.
----
'''Chapter''' 21
''Chapter Outline''
Wicked reign of Manasseh.
(1-9)
The prophetic denunciations against [[Judah]].
(10-18)
Wicked reign and [[death]] of Amon.
(19-26)
'''Verses''' 1-9
Young persons generally desire to become their own masters, and to have early possession of riches and power. But this, for the most part, ruins their future comfort, and causes mischief to others. It is much happier when young persons are sheltered under the care of parents or guardians, till age gives experience and discretion. Though such young persons are less indulged, they will afterwards be thankful. Manasseh wrought much wickedness in the sight of the [[Lord]], as if on purpose to provoke him to anger; he did more evil than the nations whom the [[Lord]] destroyed. Manasseh went on from bad to worse, till carried captive to Babylon. The people were ready to comply with his wishes, to obtain his favour and because it suited their depraved inclinations. In the reformation of large bodies, numbers are mere time-servers, and in [[temptation]] fall away.
'''Verses''' 10-18
Here is the doom of [[Judah]] and [[Jerusalem]]. The words used represent the city emptied and utterly desolate, yet not destroyed thereby, but cleansed, and to be kept for the future dwelling of the [[Jews]]: forsaken, yet not finally, and only as to outward privileges, for individual [[believer]]s were preserved in that visitation. The [[Lord]] will cast off any professing people who dishonour him by their crimes, but never will desert his cause on earth. In the book of Chronicles we read of Manasseh's repentance, and acceptance with [[God]]; thus we may learn not to despair of the recovery of the greatest sinners. But let none dare to persist in [[sin]], presuming that they may repent and reform when they please. There are a few instances of the conversion of notorious sinners, that none may despair; and but few, that none may presume.
'''Verses''' 19-26
Amon profaned [[God]]'s house with his [[idols]]; and [[God]] suffered his house to be polluted with his blood. How unrighteous soever they were that did it, [[God]] was righteous who suffered it to be done. Now was a happy change from one of the worst, to one of the best of the kings of [[Judah]]. Once more [[Judah]] was tried with a reformation. Whether the [[Lord]] bears long with presumptuous offenders, or speedily cuts them off in their sins, all must perish who persist in refusing to walk in his ways.
----
'''Chapter''' 22
''Chapter Outline''
Josiah's good reign, His care for repairing the temple, The book of the law found.
(1-10)
Josiah consults Huldah the prophetess.
(11-20)
'''Verses''' 1-10
The different event of Josiah's early succession from that of Manasseh, must be ascribed to the distinguishing [[grace]] of [[God]]; yet probably the persons that trained him up were instruments in producing this difference. His character was most excellent. Had the people joined in the reformation as heartily as he persevered in it, blessed effects would have followed. But they were wicked, and had become fools in [[idolatry]]. We do not obtain full knowledge of the state of [[Judah]] from the historical records, unless we refer to the writings of the prophets who lived at the time. In repairing the temple, the book of the law was found, and brought to the king. It seems, this book of the law was lost and missing; carelessly mislaid and neglected, as some throw their [[Bible]]s into corners, or maliciously concealed by some of the idolaters. [[God]]'s care of the [[Bible]] plainly shows his interest in it. Whether this was the only copy in being or not, the things contained in it were new, both to the king and to the high priest. No summaries, extracts, or collections out of the [[Bible]], can convey and preserve the knowledge of [[God]] and his will, like the [[Bible]] itself. It was no marvel that the people were so corrupt, when the book of the law was so scarce; they that corrupted them, no doubt, used arts to get that book out of their hands. The abundance of [[Bible]]s we possess aggravates our national sins; for what greater contempt of [[God]] can we show, than to refuse to read his word when put into our hands, or, reading it, not to believe and obey it? By the holy law is the knowledge of [[sin]], and by the blessed [[gospel]] is the knowledge of [[salvation]]. When the former is understood in its strictness and excellence, the sinner begins to inquire, What must I do to be saved? And the ministers of the [[gospel]] point out to him [[Jesus]] [[Christ]], as the end of the law for righteousness to every one that believeth.
'''Verses''' 11-20
The book of the law is read before the king. Those best honour their [[Bible]]s, who study them; daily feed on that bread, and walk by that light. Convictions of [[sin]] and wrath should put us upon this inquiry, What shall we do to be saved? Also, what we may expect, and must provide for. Those who are truly apprehensive of the weight of [[God]]'s wrath, cannot but be very anxious how they may be saved. Huldah let Josiah know what judgments [[God]] had in store for [[Judah]] and [[Jerusalem]]. The generality of the people were hardened, and their hearts unhumbled, but Josiah's [[heart]] was tender. This is tenderness of heart, and thus he humbled himself before the [[Lord]]. Those who most [[fear]] [[God]]'s wrath, are least likely to feel it. Though Josiah was mortally wounded in battle, yet he died in [[peace]] with [[God]], and went to glory. Whatever such persons suffer or witness, they are gathered to the grave in [[peace]], and shall enter into the rest which remaineth for the people of [[God]].
----
'''Chapter''' 23
''Chapter Outline''
Josiah reads the law, and renews the covenant.
(1-3)
He destroys [[idolatry]].
(4-14)
The reformation extended to [[Israel]], A passover kept.
(15-24)
Josiah slain by [[Pharaoh]]-nechoh.
(25-30)
Wicked reigns of Jehoahaz and Jehoiakim.
(31-37)
'''Verses''' 1-3
Josiah had received a message from [[God]], that there was no preventing the ruin of [[Jerusalem]], but that he should only deliver his own soul; yet he does his duty, and leaves the event to [[God]]. He engaged the people in the most solemn manner to abolish [[idolatry]], and to serve [[God]] in righteousness and true [[holiness]]. Though most were formal or hypocritical herein, yet much outward wickedness would be prevented, and they were accountable to [[God]] for their own conduct.
'''Verses''' 4-14
What abundance of wickedness in [[Judah]] and [[Jerusalem]]! One would not have believed it possible, that in [[Judah]], where [[God]] was known, in [[Israel]], where his name was great, in Salem, in [[Zion]], where his dwelling-place was, such abominations should be found. Josiah had reigned eighteen years, and had himself set the people a good example, and kept up [[religion]] according to the [[Divine]] law; yet, when he came to search for [[idolatry]], the depth and extent were very great. Both common history, and the records of [[God]]'s word, teach, that all the real [[godliness]] or goodness ever found on earth, is derived from the new-creating Spirit of [[Jesus]] [[Christ]].
'''Verses''' 15-24
Josiah's zeal extended to the cities of [[Israel]] within his reach. He carefully preserved the sepulchre of that man of [[God]], who came from [[Judah]] to foretell the throwing down of Jeroboam's altar. When they had cleared the country of the old leaven of [[idolatry]], then they applied themselves to the keeping of the feast. There was not holden such a passover in any of the foregoing reigns. The revival of a long-neglected ordinance, filled them with holy joy; and [[God]] recompensed their zeal in destroying [[idolatry]] with uncommon tokens of his presence and favour. We have reason to think that during the remainder of Josiah's reign, [[religion]] flourished.
'''Verses''' 25-30
Upon reading these Verses, we must say, [[Lord]], though thy righteousness be as the great mountains, evident, plainly to be seen, and past dispute; yet thy judgments are a great deep, unfathomable, and past finding out. The reforming king is cut off in the midst of his usefulness, in [[mercy]] to him, that he might not see the evil coming upon his kingdom: but in wrath to his people, for his [[death]] was an inlet to their desolations. (2Ki 23:31-37)
'''Verses''' 31-37
After Josiah was laid in his grave, one trouble came on another, till, in twenty-two years, [[Jerusalem]] was destroyed. The wicked perished in great numbers, the remnant were purified, and Josiah's reformation had raised up some to join the few who were the precious seed of their future [[church]] and nation. A little time, and slender abilities, often suffice to undo the good which pious men have, for a course of years, been labouring to effect. But, blessed be [[God]], the good work which he begins by his regenerating Spirit, cannot be done away, but withstands all changes and temptations.
----
'''Chapter''' 24
''Chapter Outline''
Jehoiakim subdued by Nebuchadnezzar.
(1-7)
Jehoiachim captive in Babylon.
(8-20)
'''Verses''' 1-7
If Jehoiakim had served the [[Lord]], he had not been servant to Nebuchadnezzar. If he had been content with his servitude, and true to his word, his condition had been no worse; but, rebelling against Babylon, he plunged himself into more trouble. See what need nations have to lament the sins of their fathers, lest they smart for them. Threatenings will be fulfilled as certainly as promises, if the sinner's [[Repentance|repentance]] prevent not. (2Ki 24:8-20)
'''Verses''' 8-20
Jehoiachin reigned but three months, yet long enough to show that he justly smarted for his fathers' sins, for he trod in their steps. His uncle was intrusted with the government. This Zedekiah was the last of the kings of [[Judah]]. Though the judgments of [[God]] upon the three kings before him might have warned him, he did that which was evil, like them. When those intrusted with the counsels of a nation act unwisely, and against their true interest, we ought to notice the displeasure of [[God]] in it. It is for the sins of a people that [[God]] hides from them the things that belong to the public [[peace]]. And in fulfilling the secret purposes of his justice, the [[Lord]] needs only leave men to the blindness of their own minds, or to the lusts of their own hearts. The gradual approach of [[Divine]] judgments affords sinners space for repentance, and [[believer]]s leisure to prepare for meeting the calamity, while it shows the obstinacy of those who will not forsake their sins.
----
'''Chapter''' 25
''Chapter Outline''
[[Jerusalem]] besieged, Zedekiah taken.
(1-7)
The [[temple]] burnt, The people carried into captivity.
(8-21)
The rest of the [[Jews]] flee into [[Egypt]], Evil-merodach relieves the captivity of Jehoiachin.
(22-30)
'''Verses''' 1-7
[[Jerusalem]] was so fortified, that it could not be taken till famine rendered the besieged unable to resist. In the prophecy and Lamentations of Jeremiah, we find more of this event; here it suffices to say, that the impiety and misery of the besieged were very great. At length the city was taken by storm. The king, his family, and his great men escaped in the night, by secret passages. But those deceive themselves who think to escape [[God]]'s judgments, as much as those who think to brave them. By what befell Zedekiah, two prophecies, which seemed to contradict each other, were both fulfilled. Jeremiah prophesied that Zedekiah should be brought to Babylon, Jer 32:5; 34:3; Ezekiel, that he should not see Babylon, Eze 12:13. He was brought thither, but his eyes being put out, he did not see it.
'''Verses''' 8-21
The city and [[temple]] were burnt, and, it is probable, the ark in it. By this, [[God]] showed how little he cares for the outward pomp of his worship, when the life and power of [[religion]] are neglected. The walls of [[Jerusalem]] were thrown down, and the people carried captive to Babylon. The vessels of the [[temple]] were carried away. When the things signified were sinned away, what should the signs stand there for? It was righteous with [[God]] to deprive those of the benefit of his worship, who had preferred false worships before it; those that would have many altars, now shall have none. As the [[Lord]] spared not the angels that sinned, as he doomed the whole race of fallen men to the grave, and all unbelievers to hell, and as he spared not his own Son, but delivered him up for us all, we need not wonder at any miseries he may bring upon guilty nations, [[church]]es, or persons.
'''Verses''' 22-30
The king of Babylon appointed Gedaliah to be the governor and protector of the [[Jews]] left their land. But the things of their [[peace]] were so hidden from their eyes, that they knew not when they were well off. Ishmael basely slew him and all his friends, and, against the counsel of Jeremiah, the rest went to [[Egypt]]. Thus was a full end made of them by their own folly and disobedience; see [[Jeremiah]] chap. 40 to 45 Jehoiachin was released out of prison, where he had been kept 37 years. Let none say that they shall never see good again, because they have long seen little but evil: the most miserable know not what turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted. Even in this [[world]] the [[Saviour]] brings a release from bondage to the distressed sinner who seeks him, bestowing foretastes of the pleasures which are at his right hand for evermore. Sin alone can hurt us; [[Jesus]] alone can do good to sinners.
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