The Expositor's Bible: The Second Book of Kings. Farrar Frederic William

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      The Expositor's Bible: The Second Book of Kings

      THE SECOND BOOK OF KINGS

      "Theories of inspiration which impaginate the Everlasting Spirit, and make each verse a cluster of objectless and mechanical miracles, are not seriously believed by any one: the Bible itself abides in its endless power and unexhausted truth. All that is not of asbestos is being burned away by the restless fires of thought and criticism. That which remains is enough, and it is indestructible." – Bishop of Derry.

      CHAPTER I

       AHAZIAH BEN-AHAB OF ISRAEL

b. c. 855-8542 Kings i. 1-18

      "Ye know not of what spirit are ye." – Luke ix. 55.

      "He is the mediator of a better covenant, which hath been enacted upon better promises." – Heb. viii. 6.

      Ahaziah, the eldest son and successor of Ahab, has been called "the most shadowy of the Israelitish kings."1 He seems to have been in all respects one of the most weak, faithless, and deplorably miserable. He did but reign two years – perhaps in reality little more than one; but this brief space was crowded with intolerable disasters. Everything that he touched seemed to be marked out for ruin or failure, and in character he showed himself a true son of Jezebel and Ahab.

      What results followed the defeat of Ahab and Jehoshaphat at Ramoth-Gilead we are not told. The war must have ended in terms of peace of some kind – perhaps in the cession of Ramoth-Gilead; for Ahaziah does not seem to have been disturbed during his brief reign by any Syrian invasion. Nor were there any troubles on the side of Judah. Ahaziah's sister was the wife of Jehoshaphat's heir, and the good understanding between the two kingdoms was so closely cemented, that in both royal houses there was an identity of names – two Ahaziahs and two Jehorams.

      But even the Judæan alliance was marked with misfortune. Jehoshaphat's prosperity and ambition, together with his firm dominance over Edom – in which country he had appointed a vassal, who was sometimes allowed the courtesy title of king2– led him to emulate Solomon by an attempt to revive the old maritime enterprise which had astonished Jerusalem with ivory, and apes, and peacocks imported from India. He therefore built "ships of Tarshish" at Ezion-Geber to sail to Ophir. They were called "Tarshish-ships," because they were of the same build as those which sailed to Tartessus, in Spain, from Joppa. Ahaziah was to some extent associated with him in the enterprise. But it turned out even more disastrously than it had done in former times. So unskilled was the seamanship of those days among all nations except the Phœnicians, that the whole fleet was wrecked and shattered to pieces in the very harbour of Ezion-Geber before it had set sail.

      Ahaziah, whose affinity with the King of Tyre and possession of some of the western ports had given his subjects more knowledge of ships and voyages, then proposed to Jehoshaphat that the vessels should be manned with sailors from Israel as well as Judah. But Jehoshaphat was tired of a futile and expensive effort. He refused a partnership which might easily lead to complications, and on which the prophets of Jehovah frowned. It was the last attempt made by the Israelites to become merchants by sea as well as by land.

      Ahaziah's brief reign was marked by one immense humiliation. David, who extended the dominion of the Hebrews in all directions, had smitten the Moabites, and inflicted on them one of the horrible atrocities against which the ill-instructed conscience of men in those days of ignorance did not revolt.3 He had made the male warriors lie on the ground, and then, measuring them by lines, he put every two lines to death and kept one alive. After this the Moabites had continued to be tributaries. They had fallen to the share of the Northern Kingdom, and yearly acknowledged the suzerainty of Israel by paying a heavy tribute of the fleeces of a hundred thousand lambs and a hundred thousand rams. But now that the warrior Ahab was dead, and Israel had been crushed by the catastrophe at Ramoth-Gilead, Mesha, the energetic viceroy of Moab, seized his opportunity to revolt and to break from the neck of his people the odious yoke. The revolt was entirely successful. The sacred historian gives us no details, but one of the most priceless of modern archæological discoveries has confirmed the Scriptural reference by securing and translating a fragment of Mesha's own account of the annals of his reign. We have, in what is called "The Moabite Stone," the memorial written in glorification of himself and of his god Chemosh, "the abomination of the children of Ammon," by a contemporary of Ahab and Jehoshaphat.4 It is the oldest specimen which we possess of Hebrew writing; perhaps the only specimen, except the Siloam inscription, which has come down to us from before the date of the Exile. It was discovered in 1878 by the German missionary Klein, amid the ruins of the royal city of Daibon (Dibon, Num. xxi. 30), and was purchased for the Berlin Museum in 1879. Owing to all kinds of errors and intrigues, it did not remain in the hands of its purchaser, but was broken into fragments by the nomad tribe of Beni Hamide, from whom it was in some way obtained by M. Clermont-Ganneau. There is no ground for questioning its perfect genuineness, though the discovery of its value led to the forgery of a number of spurious and often indecent inscriptions. There can be no reasonable doubt that when we look at it we see before us the identical memorial of triumph which the Moabite emîr erected in the days of Ahaziah on the bamah of Chemosh at Dibon, one of his chief towns.

      This document is supremely interesting, not only for its historical allusions, but also as an illustration of customs and modes of thought which have left their traces in the records of the people of Jehovah, as well as in those of the people of Chemosh.5 Mesha tells us that his father reigned in Dibon for thirty years, and that he succeeded. He reared this stone to Chemosh in the town of Karcha, as a memorial of gratitude for the assistance which had resulted in the overthrow of all his enemies. Omri, King of Israel, had oppressed Moab many days, because Chemosh was wroth with his people. Ahaziah wished to oppress Moab as his father had done. But Chemosh enabled Mesha to recover Medeba, and afterwards Baal-Meon, Kirjatan, Ataroth, Nebo, and Jahaz, which he reoccupied and rebuilt. Perhaps they had been practically abandoned by all effective Israelite garrisons. In some of these towns he put the inhabitants under a ban, and sacrificed them to Moloch in a great slaughter. In Nebo alone he slew seven thousand men. Having turned many towns into fortresses, he was enabled to defy Israel altogether, to refuse the old burdensome tribute, and to re-establish a strong Moabite kingdom east of the Dead Sea; for Israel was wholly unable to meet his forces in the open field. Month after month of the reign of the miserable son of Ahab must have been marked by tidings of shame, defeat, and massacre.

      Added to these public calamities, there came to Ahaziah a terrible personal misfortune. As he was coming down from the roof of his palace, he seems to have stopped to lean against the lattice of some window or balcony in his upper chamber in Samaria.6 It gave way under his weight, and he was hurled down into the courtyard or street below. He was so seriously hurt that he spent the rest of his reign on a sick-bed in pain and weakness, and ultimately died of the injuries he had received.

      A succession of woes so grievous might well have awakened the wretched king to serious thought. But he had been trained under the idolatrous influences of his mother. As though it were not enough for him to walk in the steps of Ahab, of Jezebel, and of Jeroboam, he had the fatuity to go out of his way to patronise another and yet more odious superstition. Ekron was the nearest town to him of the Philistine Pentapolis, and at Ekron was established the local cult of a particular Baal known as Baal-Zebub ("the lord of flies").7 Flies, which in temperate countries are sometimes an intense annoyance, become in tropical climates an intolerable plague. Even the Greeks had their Zeus Apomuios ("Zeus the averter of flies"), and some Greek tribes worshipped Zeus Ipuktonos ("Zeus the slayer of vermin"), and Zeus Muiagros and Apomuios, and Apollo Smintheus ("the destroyer of mice").8 The Romans, too, among the numberless quaint heroes of their Pantheon, had a certain Myiagrus and Myiodes, whose function it was to keep flies at a distance.9 This fly-god, Baal-Zebub of Ekron, had an oracle, to whose lying responses the young and superstitious prince attached implicit

1

Rawlinson, Kings of Israel and Judah, p. 86. "The name of Ahaziah ('the Lord taketh hold'), like that of all Ahab's sons, testifies to the fact that the husband of Jezebel still worshipped Jehovah. Among the names of the judges and kings before Ahab in Israel, and Asa in Judah, scarcely a single instance occurs of names compounded with Jehovah; thenceforward they became the rule" (Wellhausen, Israel and Judah, Es. 1, p. 66).

2

1 Kings xxii. 47; 2 Kings iii. 9: comp. viii. 20.

3

2 Sam. viii. 2. On the ethics of these wars of extermination, such as are commanded in the Pentateuch, and were practised by Joshua, Samuel, Saul, David, and others, see Josh. vi. 17; 1 Sam. xv. 3, 33; 2 Sam. viii. 2, etc., and Mozley's Lectures on the Old Testament, pp. 83-103.

4

See Stade, i. 86. He gives a photograph and translation of it at p. 534.

5

See Records of the Past, xi. 166, 167.

6

2 Kings i. 2; Heb., be'ad hass'bakāh; LXX., διὰ τοῦ δικτυωτοῦ; Vulg., per cancellos (comp. 1 Kings vii. 18; 2 Chron. iv. 12).

7

LXX., Βάαλ μυῖαν θεὸν Ἀκκαρών. So, too, Jos., Antt., IX. ii. 1. It is possible that the god was represented holding a fly as the type of pestilence, just as the statue of Pthah held in its hands a mouse (Herod., ii. 141). Flies convey all kinds of contagion (Plin., H. N., x. 28).

8

Pausan., v. 14, § 2.

9

The name, or a derisive modification of it, was given by the Jews in the days of Christ to the prince of the devils. In Matt. xii. 24 the true reading is Βεελζεβούλ, which perhaps means (in contempt) "the lord of dung"; but might mean "the lord of the [celestial] habitation" (οἰκοδεσπότην). Comp. Matt. x. 25; Eph. ii. 2; "Baal Shamaim," the Belsamen of Augustine (Gesen., Monum. Phœnic., 387; Movers, Phönizier, i. 176). For "opprobrious puns" applied to idols, see Lightfoot, Exercitationes ad Matt., xii. 24. The common word for idols, gilloolim, is perhaps connected with galal, "dung." Hitzig thinks that the god was represented under the symbol of the Scarabæus pillularius, or dung-beetle.