2 Kings 8

THen This Particle of time may be understood, either, particularly and definitely of the time next following the former History: or, more generally and indefinitely (as it is frequently used) of the time in which Elisha and this Shunamitish Woman lived. Possibly this might happen before the History of Naaman, chap. 5. or at least, before the Siege of Samaria, chap. 6. But this is not certain. spake Elisha unto the woman Expressing his gratitude for her former kindnesses, by taking special care for her preservation. (whose son he had restored to life) saying, Arise, and go thou and thine houshold, and sojourn wheresoever thou canst sojourn In any convenient place out of the Land of Israel.: for the LORD has called for a famine i. e. Has appointed to bring a Famine, or a great scarcity of Provisions. This expression intimates, that all afflictions are sent by God, and come at his Call or Command., and it shall also come upon the land seven years A double time to the former Famin under Elijah, Iam. 5. 17. which is but just and reasonable, because they were still obstinate and incorrigible under all the severe and succeeding Judgments of God, and under the powerful Ministry of Elisha, who confirmed his Doctrine by Glorious Miracles. See Levit. 26. 21, 24, 28..

And the woman arose, and did after the saying of the man of God: and she went with her houshold, and sojourned in the land of the Philistines Either, because that was near her Lands and Dwelling, which she thought she might have an eye to, when occasion required: or, because there was more plenty than in Iudah: or, because she knew that her going to dwell in Iudah would be very displeasing to the King of Israel, whose favour she was like to need hereafter. Nor was there now that danger of Idolatry from the Philistines, as the... e had been formerly, because their power and influence was now grown inconsiderable, and probably many of the Iews and Israelites lived among them. And this Land, though bordering upon Israel, was free from this Famine, that it might appear that this was a special Hand and Judgment of God upon the Israelites for their Idolatry, and for their unprofitableness under all the means of Grace which now they plentifully enjoyed by Elisha and many other Prophets; which the Philistines not enjoying, their sin was much less, and therefore their present condition was better. seven years.

And it came to pass at the seven years end, that the woman returned out of the land of the Philistines: and she went... orth to cry unto the king for her house, and for her land Which having been forsaken by her, were possessed by her Kindred, or others, who had obtained them from the King, and now intended to keep the possession of them..

And the king talked with Gehazi the servant of the man of God Quest. How could the King speak with Gehazi who was a Leper? Ans. Either, the King might speak with him at a convenient distance, it being usual for others to discourse with Lepers, as 2 King. 7. 8. Matth. 8. 2. Luk. 17. 12. or, his Leprosy might be of that sort which was not infectious: or, if his Leprosy was such as made him yet to be unclean, the Kings great Curiosity might easily prevail with him to break a Ceremonial Law, who made no scruple of violating Gods Moral Law., saying, Tell me, I pray thee, all the great things that Elisha has done.

And it came to pass, as he was telling the king how he had restored a dead body to life, that behold, the woman By Gods wonderful and Gracious Providence brought thither in the most advantageous season. whose son he had restored to life, cried to the king for her house, and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.

And when the king asked the woman Concerning the truth of Gehazi's relation., she told him. So the king appointed unto her a certain officer, saying, Restore all that was hers, and all the fruits of the field, since the day that she left the land, even till now.

¶ And Elisha came to Damascus Either to the City; or rather, to the Kingdom of Damascus; by comparing v. 9. as Samaria, which properly was the name of the City, is sometimes the name of the Kingdom; of which see on 1 King. 13. 32. Hither he came by the special direction of the Spirit, and under Gods protection, upon the Errand here following.; and Benhadad the king of Syria was sick, and it was told him, saying, The man of God is come hither.

And the king said unto Hazael, Take a present in thine hand By which he thought to purchase his favour, and the healing of his Disease., and go meet the man of God, and enquire of the LORD by him, saying, Shall I recover of this disease?

So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels burden Hazael carried the more noble Present, hoping, as his Master did, to get some interest in the Prophet, and advantage to himself by it. Whether the Prophet received it or not, is not here mentioned; but it is most probable he did not, from his former practise, chap. 5. and because the reasons which then swayed him, were still of the same force., and came and stood before him, and said, Thy son Ben-hadad He who before persecuted him as an Enemy, chap. 6. 13, 14. now in his extremity honours him like a Father. king of Syria has sent me to thee, saying, Shall I recover of this disease?

And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit, the LORD has showed me, that he shall surely die Here is no contradiction: for the first words contain an answer to Benhadad's question, ver. 8. Shall I recover this disease? To which the answer is, th... u mayest or shalt recover, i. e. notwithstanding thy Disease, which is not mor... l, and shall not take away thy life. The later words contain the Prophets explication of, or addition to that answer, which is, that he should die, not by the power of his Disease, but by some other cause. But it is observable, that in the Hebrew Text it is, lo, the Adverb, which signifies not; which though most affirm to be put for lo, the Pronoun, signifying to him; yet others take it as it lies, and Translate the words thus, Say, thou shalt not recover: for the Lord has showed me, that he shall surely die. Or, according to the former reading, the first words may be taken Interrogatively, say unto him, Shalt thou indeed recover? (as thou dost flatter thy self): no: (which negation is implied in the very question, and gathered from the following words) for the Lord has showed me, that he shall surely die..

And he setled his countenance stedfastly The Prophet fixed his eyes upon Hazael., until he was ashamed Either, till the Prophet was ashamed to look any longer upon him: or, till Hazael was ashamed, as apprehending that the Prophet suspected or discerned something extraordinary, and of an evil and shameful nature in him. The Hebrew words are ambiguous, and may indifferently... e referred to either of them: but they seem more properly to belong to Hazael, because it follows by way of distinction, the man of God wept.: and the man of God wept.

And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel So here was a double cause of his Grief and Tears, the evil of sin in Hazael: and the evil of suffering upon Israel.: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.

And Hazael said, But what, is thy servant a dog Either, so vile and unworthy, as this expression is used, 2 Sam. 3. 8. and 9. 8. or so impudent, for which Dogs are noted: or, so fierce, and barbarous, and inhumane. Compare Psal. 22. 16, 20. and 59. 6., that he should do this great thing? And Elisha answered, The LORD has showed me that thou shalt be king over Syria And when thou shalt have power in thy hand, thou wiltst discover that bloody disposition, and that hatred against Gods People, which now lies hid from others, and possibly from thy self; and therefore with the Kingdom thou wiltst inherit their cruel... ons..

So he departed from Elisha, and came to his master, who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover He represents the Prophets answer by halves, that by his Masters security he might have the fitter opportunity to execute his Treasonable design..

And it came to pass on the morrow, that he took a thick cloth, and dipt it in water, and spread it on his face Pretending it may be to cool his immoderate heat with it, but applying it so closely, that he choaked him therewith: by which Artifice his Death seemed to be Natural, there being no signs of a violent Death upon his Body. And this he the more boldly attempted, because the Prophets Prediction made him confident of the success., so that he died: and Hazael reigned in his stead Having the favour of the People, and of the Men of War..

¶ And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign Iehoram was first made King or Vice-Roy by his Father divers Years before this time, to wit, at his expedition to Ramoth-Gilead, as was noted before: which Dominion of his ended at his Fathers return. But now Iehoshaphat, being not far from his Death, and having divers Sons, and fearing some competition and dissention among them, makes Iehoram King the second time, as David did Solomon upon the like occasion, 1 Chron. 29. 22. which is the thing here related. But of this see more in the Notes on 2 King. 1. 17. and 3. 1..

Thirty and two years old was he when he began to reign, and he reigned eight years Part with his Father, and part by himself alone. in Jerusalem.

And he walked in the way of the kings of Israel After his Fathers Death., as did the house of Ahab: for the daughter of Ahab Athaliah, ver. 26. This unequal Marriage, though Iehoshaphat possibly designed it as a mean of Uniting the two Kingdoms under one Head, and in the True Religion, is here and elsewhere noted, as the cause both of the great wickedness of his Posterity, and of those sore Calamities which befel them. was his wife; and he did evil in the sight of the LORD.

Yet the LORD would not destroy Judah, for David his servants sake, as he promised him to give him alway Heb. all days, until the coming of the Messiah, as it is elsewhere limited and explained: for so long, and not longer, this Succession might seem necessary for the making good of Gods Promise and Covenant made with David. But when the Messiah was once come, there was no more need of any Succession, and the Scepter might and did without any inconvenience depart from Iudah, and from all the succeeding Branches of David's Family, because the Messiah was to hold the Kingdom for ever in his own Person, though not in so gross a way as the carnal Iews imagined, but in a Spiritual manner. a light i. e. A Son and Successor. Of this Phrase see on 1 King. 11. 36., and to his children.

¶ In his days Edom revolted from under the hand of Iudah they had been from David's time, 2 Sam.... King. 22. 47., and made a king over themselves.

So Joram went over to Zair, and all the chariots with him, and he rose by night and smote the Edomites which compassed him about: and the captains of the chariots, and the people i. e. The common Soldiers of the Edomites, herein following the example of their Captains. fled into their tents.

Yet Edom revolted For though Ioram had given them a defeat, yet it may seem to have been no great slaughter, but only a putting them to flight; and therefore they might easily rally again. And Iehoram could not pursue the Victory, because he was recalled by the revolt of his own Subjects, which had took the occasion of his absence, and probably feared that others would follow their example, if they had the like occasion. from under the hand of Judah until this day. Then Libnah A considerable City in Iudah, belonging to the Priests, Ios. 15. 42. and 21. 13. revolted Why, see 2 Chron. 21. 10, 11. It is probable they returned to their obedience, because those words, unto this day, which are added to the former clause, are omitted here. at the same time.

And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah Of which see on 1 King. 14. 19.?

And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead.

¶ In the twelfth year of Joram Obj. It was in the eleventh year of Ioram, chap. 9. 29. Ans. Either, First, He began to Reign in the confines of Ioram's 11th and 12th Year, in the very end of his 11th Year, or towards the beginning of the 12th, whence it is indifferently ascribed to the one or the other. Or, Secondly, The one Year of Ahaziah did concur with the later half of Ioram's 11th Year, and the former half of his 12th Year: and if he could not be said to begin to reign in both these Years, yet he might unquestionably be said to reign in both of them; and the Hebrew word, both here and chap. 9. 29. properly signifies he reigned, and not, he began to reign, as it is Translated. Or, Thirdly, Ahaziah began to with h... s Father, and during his Life, according to the late examples both in Iudah and Israel, there being also special occasion for it, by reason of Ioram's cruel and long sickness, 2 Chron. 21. 18, &c. and this was in Ioram's 11th Year, and then his Father died, and he began his single Reign in Ioram's 12th Year. the son of Ahab king of Israel, did Ahaziah Called also Iehoahaz, 2 C... ro. 21. 17. and Azariah, 2 Chron. 22. 6. the son of Jehoram king of Judah begin to reign.

Two and twenty years old How this agrees with 2 Chron. 22. 2. see on that place. was Ahaziah when he began to reign; and he reigned one year in Jerusalem; and his mothers name was Athaliah, the daughter i. e. His Grand-Daughter. See above on ver. 18. of Omri king of Israel.

And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab; for he was the son in law of the house of Ahab He was the proper Son of Athaliah, Daughter of Ahab, and the Grand-Son-in-law of Ahab, because his Father was Ahab's Son-in-law, ver. 18..

¶ And he went with Joram the son of Ahab, to the war against Hazael king of Syria in Ramothgilead, and the Syrians wounded Joram.

And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah The same place with Ramoth, or Ramoth-Gilead., when he fought against Hazael king of Syria: and Ahaziah the son of Jehoram king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.