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THE SECOND BOOK OF THE KINGS, OTHERWISE CALLED THE FOURTH BOOK OF THE KINGS

- Year from the Creation, according to the English Bible, 3108.
- Year before the birth of Christ, 892.
- Year before the vulgar era of Christ's nativity 896.
- Year since the Deluge, according to Archbishop Usher and the English Bible, 1452.
- Year of the Cali Yuga, or Indian era of the Deluge, 2206. Chronologers vary very considerably in their calculations of the time which elapsed between the flood and the birth of Abraham, the difference of the two extremes amounting to nine hundred years! Archbishop Usher's computation is from the common Hebrew text, with the single exception of fixing the birth of Abraham in the one hundred and thirtieth year of the life of his father, instead of the seventieth, in order to reconcile Genesis xi. 26, 32, with Acts vii. 4. But these passages are better reconciled, in the opinion of Dr. Kennicott, by stating (with the Samaritan Pentateuch) the whole life of Terah to have been one hundred and forty-five years, instead of two hundred and five, as in our common Bibles.
- Year from the destruction of Troy, according to Dionysius of Halicarnassus, 289.
- Year from the foundation of Solomon's temple, 115.
- Year since the division of Solomon's monarchy into the kingdoms of Israel and Judah, 79.
- Year before the era of Iphitus, who re-established the Olympic Games, three hundred and thirty-eight years after their institution by Hercules, or about eight hundred and eighty-four years before the commencement of the Christian era, 12.
- Year before the conquest of Coroebus at Elis, usually styled the first Olympiad, (being the 28th Olympiad after their re-establishment by Iphitus,) 120.
- Year before the Varronian or generally received era of the building of Rome, 143.
- Year before the building of Rome, according to Cato and the Fasti Consulares, 144.
- Year before the building of Rome, according to Polybius, the historian, 145.
- Year before the building of Rome, according to Fabius Pictor, who lived about two hundred and twenty-five years before the Christian era, 149.
- Year before the commencement of the Nabonassarean era, 149. The years of this epoch contained uniformly 365 days, so that 1461 Nabonassarean were equal to 1460 Julian years. This era commenced on the fourth of the calends of March, (Feb. 26,) B.C. 747; which was the year in which Romulus laid the foundation of Rome, according to Fabius Pictor.
- Year of the Julian Period, 3818.
- Year of the Dionysian Period, 94.
- Cycle of the Sun, 10.
- Cycle of the Moon, 18.
- Year of Megacles, the sixth perpetual archon of the Athenians, 26.
- Ocrazeres, the immediate predecessor of Sardanapalus, was king over the Assyrians about this time, according to Strauchius: but when this king reigned is very uncertain, Scaliger fixing the fall of Sardanapalus, which ended the Assyrian empire, in the year of the Julian Period, 3841; Langius, in 3852 of the same epocha; and Eusebius, in the year before Christ, 820.
- Year of Agrippa Silvius, the eleventh king of the Latins, 20.
- Year of Jehoshaphat, king of Judah, 18.
- Year of Ahaziah, king of Israel, 2.
- Last year of the Prophet Elijah.
- Tenth year of Elisha.

CHAPTER I

Ahaziah, being hurt by a fall, sends messengers to Baal-zebub to inquire whether he shall recover, 1, 2. They are met by Elijah, who sends them back with the information that he shall surely die, 3-8. The king sends a captain and fifty men, to bring Elijah to Samaria, on which fire comes down from heaven, and destroys both him and his men, 9, 10. Another captain and fifty men are sent, who are likewise destroyed, 11, 12. A third is sent, who behaves himself humbly, and Elijah is commanded to accompany him; he obeys, comes to the king, reproves his idolatry, and announces his death, 13-16. Ahaziah dies and Jehoram reigns in his stead, 17, 18. In the preface to the First Book of Kings, I have spoken at large concerning both these books, the author, time of writing, &c., &c., to which I must refer my readers, as that preface is common to both. The Second Book of Kings contains the history of three hundred and eight years, from the rebellion of Moab, A.M. 3108, to the ruin of the kingdom of Judah, A.M. 3416. The history, on the whole, exhibits little less than a series of crimes, disasters, Divine benefits, and Divine judgments. In the kingdom of Judah we meet with a few kings who feared God, and promoted the interests of pure religion in the land; but the major part were idolaters and profligates of the highest order. The kingdom of Israel was still more corrupt: all its kings were determined idolaters; profligate, vicious, and cruel tyrants. Elijah and Elisha stood up in the behalf of God and truth in this fallen, idolatrous kingdom, and bore a strong testimony against the corruptions of the princes, and the profligacy of the people: their powerful ministry was confined to the ten tribes; Judah had its own prophets, and those in considerable number. At length the avenging hand of God fell first upon Israel, and afterwards upon Judah. Israel after many convulsions, torn by domestic and foreign wars, was at length wholly subjugated by the king of Assyria, the people led away into captivity, and the land re-peopled by strangers, A.M. 3287. The kingdom of Judah continued some time longer, but was at last overthrown by Nebuchadnezzar; Zedekiah, its last king, was taken prisoner; his eyes put out; and the principal part of the people were carried into captivity, which lasted about seventy years. The captivity began under Jehoiakim, A.M. 3402, and ended under Belshazzar, A.M. or 3472. There was after this a partial restoration of the Jews, but they never more rose to any consequence among the nations; and at last their civil polity was finally dissolved by the Romans, and their temple burnt, A.D. 70; and from that time until now they became fugitives and vagabonds over the face of the earth, universally detested by mankind. But should they not be loved for their fathers' sake? Are they not men and brothers? Will persecution and contempt convert them to Christianity, or to any thing that is good?

NOTES ON CHAP. I

Verse 1. "Moab rebelled" - The Moabites had been subdued by David, and laid under tribute, chap. iii. 4, and 2 Sam. viii. 2. After the division of the two kingdoms, the Moabites fell partly under the dominion of Israel, and partly under that of Judah, until the death of Ahab, when they arose and shook off this yoke. Jehoram confederated with the king of Judah and the king of Edom, in order to reduce them. See this war, chap. iii. 5.

Verse 2. "Fell down through a lattice" - Perhaps either through the flat root of his house, or over or through the balustrades with which the roof was surrounded.

"Go, inquire of Baal-zebub" - Literally, the fly-god, or master of flies. The Septuagint has baal muian, Baal the fly. He was the tutelary god of Ekron, and probably was used at first as a kind of telesm, to drive away flies. He became afterwards a very respectable devil, and was supposed to have great power and influence. In the New Testament Beelzebub is a common name for Satan himself, or the prince of devils. See my notes on Matt. x. 25.

Verse 4. "But shalt surely die." - The true God tells you this; he in whose hands are both life and death, who can kill and make alive. Baal-zebub can do nothing; God has determined that your master shall die.

Verse 8. "He was a hairy man" - That is, he wore a rough garment, either made of camels' hair, as his successor John Baptist's was, or he wore a skin dressed with the hair on. Some think that the meaning is, he had very long hair and a long beard. The ancient prophets all wore rough garments, or upper coats made of the skins of beasts: They wandered about in sheep-skins and goat-skins, says the apostle, Heb. xi. 37.

Verse 9. "A captain of fifty with his fifty." - It is impossible that such a man as Ahaziah, in such circumstances, could have had any friendly designs in sending a captain and fifty soldiers for the prophet; and the manner in which they are treated shows plainly that they went with a hostile intent.

"And he spake unto him, Thou man of God" - Thou prophet of the Most High.

Verse 10. "And there came down fire" - Some have blamed the prophet for destroying these men, by bringing down fire from heaven upon them. But they do not consider that it was no more possible for Elijah to bring down fire from heaven, than for them to do it. God alone could send the fire; and as he is just and good, he would not have destroyed these men had there not been a sufficient cause to justify the act. It was not to please Elijah, or to gratify any vindictive humour in him, that God thus acted; but to show his own power and justice. No entreaty of Elijah could have induced God to have performed an act that was wrong in itself. Elijah, personally, had no concern in the business. God led him simply to announce on these occasions what he himself had determined to do. If I be a man of God, i.e., as surely as I am a man of God, fire SHALL come down from heaven, and SHALL consume thee and thy fifty. This is the literal meaning of the original; and by it we see that Elijah's words were only declarative, and not imprecatory.

Verse 15. "And the angel of the Lord said-Go down with him" - This is an additional proof that Elijah was then acting under particular inspirations: he had neither will nor design of his own. He waited to know the counsel, declare the will, and obey the command, of his God.

"And he arose, and went down" - He did not even regard his personal safety or his life; he goes without the least hesitation to the king, though he had reason to suppose he would be doubly irritated by his prediction, and the death of one hundred of his men. But with all these consequences he had nothing to do; he was the ambassador of the King eternal, and his honour and life were in the hands of his Master.