2 Kings · Chapter 13

Verse 1. In the three and twentieth year of Joash] The chronology here is thus accounted for; Jehoahaz began his reign at the commencement of the twenty-third year of Joash, and reigned seventeen years, fourteen alone, and three years with his son Joash; the fourteenth year was but just begun.

REIGN OF JEHOAHAZ, KING OF ISRAEL, 1-9.

1. Three and twentieth year — There is a discrepancy between this verse and verse 10. If Jehoahaz began to reign in the twenty-third, and his son Jehoash in the thirty-seventh year of Joash, king of Judah, Jehoahaz must have reigned, not seventeen years, as says this verse, but fourteen, or at most fifteen, years. To meet the difficulty some assume that there is an error in the text, and that we should read one and twentieth, or two and twentieth year. Others suppose that Jehoahaz associated his son with him as co-regent two or three years before his death. There are no sufficient data to decide the question. Wordsworth remarks: “In the latter years of the kingdom of Israel the dates of the accession of the sovereigns are fluctuating. This was a natural consequence of the precarious tenure of their rule. It often happened, by reason of the confusion and dissolution of their polity, that it was a matter of doubt whether a king was really king or no at any given time. No wonder, therefore, that the dates are variously given.”

REIGN OF JEHOAHAZ, KING OF ISRAEL, 1-9.

1. Three and twentieth year — There is a discrepancy between this verse and verse 10. If Jehoahaz began to reign in the twenty-third, and his son Jehoash in the thirty-seventh year of Joash, king of Judah, Jehoahaz must have reigned, not seventeen years, as says this verse, but fourteen, or at most fifteen, years. To meet the difficulty some assume that there is an error in the text, and that we should read one and twentieth, or two and twentieth year. Others suppose that Jehoahaz associated his son with him as co-regent two or three years before his death. There are no sufficient data to decide the question. Wordsworth remarks: “In the latter years of the kingdom of Israel the dates of the accession of the sovereigns are fluctuating. This was a natural consequence of the precarious tenure of their rule. It often happened, by reason of the confusion and dissolution of their polity, that it was a matter of doubt whether a king was really king or no at any given time. No wonder, therefore, that the dates are variously given.”

Verse 3. The anger of the Lord was kindled against Israel — Who, knowing the only living and true God to be a spirit, an eternal mind, an infinitely wise and mighty, just and holy, and absolutely perfect Being, besides all their other sins and abominations, still continued to change the glory of this their incorruptible God into the similitude of an ox, the truth of God into a lie, and, like the nations around them, to worship the work of their own hands. There could not be a greater reproach than the two idolized calves were, to a people acquainted with the nature and attributes of God, and intrusted with his lively oracles, in which he had given them rules, of his own appointment, to direct them how to worship him. Strange it is, indeed, that in all the history of the ten tribes, we never find the least shock given to that idolatry, but, in every reign, still the calf was their god! and that notwithstanding the many and repeated judgments executed upon them to reclaim them from that senseless and stupid practice. Well might the anger of God be kindled against them! And he delivered them into the hand of Hazael — It had been the honour of Israel that they were taken under the special protection of Heaven: God himself was their defence, the shield of their help, and the sword of their excellency. But here again, as often before, we find them stripped of this glory, and exposed to the insults of all their neighbours. Surely never was any nation so often plucked and pillaged as Israel was: but this they brought upon themselves by their sins: and when they had provoked God to break down their hedge, the goodness of their land did but tempt their neighbours. So low was Israel brought in this reign, by the many depredations which the Syrians made upon them, that the militia of the kingdom, and all the force they could bring into the field, was but fifty horsemen, ten chariots, and ten thousand footmen, a despicable muster, verse 7. Are the thousands of Israel come to this? How is the gold become dim!

3. All their days — Rather, all his days; literally, all the days; that is, all the days of Jehoahaz. Compare verse 22.

Verse 4. The Lord hearkened unto him — Not for his sake, for God regards not the prayers of the wicked and impenitent, but for other reasons, expressed verse 23. For he saw the oppression of Israel — His chosen and once beloved people. He now helps them because of his former and ancient kindness to them. Because the king of Syria oppressed them — To wit, very grievously, as it is expressed verse 7. So that God helped them, not because they were worthy of his help, but because of the rage of their enemies, and the blasphemies which doubtless accompanied it. See Deuteronomy 32:27.

Verse 4. Jehoahaz besought the Lord, as oppressed Israel had done in the time of the Judges.

4. Jehoahaz besought the Lord — The oppression of the Syrian kings humbled his spirit, and led Jehovah to give temporary deliverance; but there was no reformation deep enough to lead to any permanent or great results.

Verse 5. And the Lord gave Israel a saviour] This was undoubtedly Joash, whose successful wars against the Syrians are mentioned at the conclusion of the chapter. Houbigant recommends to read the seventh verse after the fourth, then the fifth and sixth, and next the eighth, &c.

Verse 5. The Lord gave Israel a saviour — Either Elisha, below, (verse 14,) or rather, Jehoash the son of this Jehoahaz, (verse 25,) and Jeroboam his son, 2 Kings 14:25. Both of these were instrumental in working out great deliverances for Israel, although they were wicked men, who still kept up the idolatry of the calves. Israel dwelt in their tents as before time — In peace and security: not only in their strong cities, but even in their tents in the fields.

Ver. 5. The Lord gave Israel a Saviour. Not Joash, as some say, but Messiah, the Angel of his presence saved them, as the rabbins state. Why have they not told us more? The Messiah probably appeared as to Joshua, Gideon, and Manoah.

5. A saviour — According to verse 22, this saviour could not have saved Israel in the days of Jehoahaz; so it is hardly satisfactory to refer it to some unknown temporary deliverer during the reign of this king. This saviour came not in Jehoahaz’s days, but, after his death in the person of his son Jehoash, who, according to verse 25, recovered from the then Syrian king the cities which his father had lost by war. The deliverance was still further secured under Jeroboam, the son of Joash. Compare 2 Kings 14:27. Others have supposed, but with little reason, that this saviour was an angel, or perhaps Elisha. Dwelt in their tents — That is, at peace in their homes, not disturbed by constant rumours of war, and invasion by foreign armies.

V. 6. The grove-Which Ahab had planted for the worship of Baal, and which should have been destroyed, Deuteronomy 7:5.

Verse 6. The grove also in Samaria] Asherah, or Astarte, remained in Samaria, and there was she worshipped, with all her abominable rites.

Ver. 6. There remained the grove in Samaria, where Astarte, one of the four names of Venus, had been worshipped, and probably was so worshipped still; yet Elisha had done much in putting down idolatry.

6. The grove — Rather, the Asherah, the great statue erected to this goddess in Samaria. See notes on 1 Kings 14:15; 15:13.

V. 7. He-The king of Syria. People-Of his army, or men of war.

Verse 7. Neither did he leave, &c. — That is, the king of Syria, who so terribly oppressed the Israelites. For this verse must be considered as connected with verse 4, verses 5 and 6 being included in a parenthesis, as is done in our translation. By the people, of whom the king of Syria left so few, the Israelitish army, or men of war, are here meant, as the following words evince. For the king of Syria had destroyed them — God gave them into his hand, to make this destruction among them, killing some, and carrying others captive. And had made them like the dust by thrashing — Had broken, and, as it were, ground them to dust or powder, as the corn is many times broken by thrashing.

7. Neither did he leave of the people — Literally, for he left not to Jehoahaz a people, except, etc. The connexion is most natural with verse 4, and verses 5 and 6 are properly put in parenthesis, as in the English version. Made them like the dust by threshing — The king of Syria had oppressed and destroyed them almost to annihilation. Perhaps he had actually destroyed many with threshing instruments of iron, as, according to Amos 1:3, he did the inhabitants of Gilead. See also 2 Samuel 12:31, note.

REIGN OF JOASH, SON OF JEHOAHAZ, KING OF ISRAEL, 10-13.

The record here given of Joash’s reign is very brief, but is supplemented by the account of his visit to the dying prophet Elisha, (verses 14-19,) and his victories over Ben-hadad, (verse 25.) Though he walked too much after the evil examples of his predecessors, his reign was not without some redeeming and commendatory features. His visit to Elisha showed profound reverence for that prophet; and his successful wars against the Syrian oppressor showed him to be a God-sent saviour to Israel, though he failed to accomplish complete deliverance. Verse 5, note. His war with Amaziah is narrated in 2 Kings 14:8-15, and 2 Chronicles 25:17-24. His name is written both Joash and Jehoash, the former being only a contraction of the latter.

V. 8. His might-For though his success was not good, he shewed much personal valour. Which is noted to intimate, that the Israelites were not conquered, because of the cowardice of their king, but merely from the righteous judgment of God, who was now resolved to reckon with them for their apostacy.

Verse 8. And his might — For, though he had not success, he showed much personal valour and courage. Which is observed to intimate, that the Israelites were not conquered because of the baseness and cowardice of their king; but merely from the righteous and dreadful judgments of God, who was now resolved to reckon with them for their apostacy.

REIGN OF JEHOAHAZ, KING OF ISRAEL, 1-9.

1. Three and twentieth year — There is a discrepancy between this verse and verse 10. If Jehoahaz began to reign in the twenty-third, and his son Jehoash in the thirty-seventh year of Joash, king of Judah, Jehoahaz must have reigned, not seventeen years, as says this verse, but fourteen, or at most fifteen, years. To meet the difficulty some assume that there is an error in the text, and that we should read one and twentieth, or two and twentieth year. Others suppose that Jehoahaz associated his son with him as co-regent two or three years before his death. There are no sufficient data to decide the question. Wordsworth remarks: “In the latter years of the kingdom of Israel the dates of the accession of the sovereigns are fluctuating. This was a natural consequence of the precarious tenure of their rule. It often happened, by reason of the confusion and dissolution of their polity, that it was a matter of doubt whether a king was really king or no at any given time. No wonder, therefore, that the dates are variously given.”

REIGN OF JEHOAHAZ, KING OF ISRAEL, 1-9.

1. Three and twentieth year — There is a discrepancy between this verse and verse 10. If Jehoahaz began to reign in the twenty-third, and his son Jehoash in the thirty-seventh year of Joash, king of Judah, Jehoahaz must have reigned, not seventeen years, as says this verse, but fourteen, or at most fifteen, years. To meet the difficulty some assume that there is an error in the text, and that we should read one and twentieth, or two and twentieth year. Others suppose that Jehoahaz associated his son with him as co-regent two or three years before his death. There are no sufficient data to decide the question. Wordsworth remarks: “In the latter years of the kingdom of Israel the dates of the accession of the sovereigns are fluctuating. This was a natural consequence of the precarious tenure of their rule. It often happened, by reason of the confusion and dissolution of their polity, that it was a matter of doubt whether a king was really king or no at any given time. No wonder, therefore, that the dates are variously given.”

Verse 10. In the thirty and seventh year] Joash, the son of Jehoahaz, was associated with his father in the government two years before his death. It is this association that is spoken of here. He succeeded him two years after, a little before the death of Elisha. Joash reigned sixteen years, which include the years he governed conjointly with his father.-Calmet.

Verse 10. In the thirty and seventh year of Joash, king of Judah, &c. — A difficulty arises in comparing this with verse 1, where it is said, Jehoahaz began to reign in the twenty-third year of Joash, king of Judah, and reigned seventeen years: from whence it follows, that this Jehoash, son of Jehoahaz, began to reign, not in the thirty-seventh, but in the thirty-ninth or fortieth year of Joash, king of Judah. This difficulty, however, is solved by supposing, what is very probable, that Jehoahaz had made his son Jehoash king, jointly with himself, two or three years before his death. This is the more probable, because he was perpetually in a state of war, and consequently in danger of an untimely death; and because his son was a man of valour, as is implied, verse 12, and declared, 2 Chronicles 25:17-24.

Verse 12. Wherewith he fought against Amaziah] This war with Amaziah may be seen in ample detail 2 Chron. 25; it ended in the total defeat of Amaziah, who was taken prisoner by Joash, and afterwards slain in a conspiracy at Lachish. Joash took Jerusalem, broke down four hundred cubits of the wall, and took all the royal treasures, and the treasures of the house of God. See 2 Chronicles 25:20-27.

Verse 13. And Joash slept with his fathers — The sacred writer does not here conclude the history of Joash, for he afterward relates great things done by him. But having to speak of the sickness and death of Elisha, upon which those things depended, he introduces that before he proceeds further to relate his acts.

V. 14. Fallen sick, &c.-He lived long: for it was sixty years since he was first called to be a prophet. It was a great mercy to Israel and especially to the sons of the prophets, that he was continued so long, a burning and a shining light. Elijah finished his testimony, in a fourth part of that time. God’s prophets have their day set them, longer or shorter, as infinite wisdom sees fit. But all the latter part of his time, from the anointing of Jehu, which was forty five years before Joash began his reign, we find no mention of him, or of any thing he did, ‘till we find him here upon his death bed. Yet he might be useful to the last, tho’ not so famous as he had sometimes been.

Verse 14. Now Elisha was fallen sick] This is supposed to have taken place in the tenth year of Joash; and if so, Elisha must have prophesied about sixty-five years.

O my father, my father] “What shall I do now thou art dying? thou art the only defense of Israel.” He accosts him with the same words which himself spoke to Elijah when he was translated; see 2 Kings 2:12, and the note there.

Verse 14. Elisha was fallen sick, &c. — Elisha lived long; for it was now about sixty years since he was first called to be a prophet. It was a great mercy to Israel, and especially to the sons of the prophets, that he was continued so long a burning and a shining light. Elijah finished his testimony in a fourth part of that time. For God’s prophets have their day appointed them, longer or shorter, as infinite wisdom sees fit. The time of Elisha’s flourishing, however, was much less than the time of his living. During all the latter part of his life, from the anointing of Jehu, which was forty-five years before Joash began his reign, we find no mention made of him, nor of any thing he did, till we find him here upon his death-bed. He was, no doubt, useful to the last, yet, it seems, not so famous as he had formerly been. The king came down, and wept over his face — While he leaned over him to kiss him. This was an evidence of some good in Joash, and that he had a value for a faithful prophet. So far was he from hating and persecuting him as a troubler of Israel, as Ahab had hated and persecuted Elijah, that he loved and honoured him, as one of the greatest blessings of his kingdom. Thus it has sometimes happened, that those who, like Joash, would not be obedient to the word of God, yet have been compelled to hold his faithful ministers in honour, fully convinced of their being upright and holy men of God. And said, O my father, my father, &c. — Thus he laments over him in the same words which Elisha himself had used when he lamented the removal of Elijah. Probably he had heard or read of them, and judged them as applicable to Elisha as they had been to his predecessor: see on 2 Kings 2:12. Joash seems to have intended by these words to express Elisha’s fatherly care of Israel, the great authority he had maintained among them, that by his counsels, and prayers, and miracles, they had obtained great and glorious victories over their enemies; and that he and his kingdom would sustain an inestimable loss by his death.

Ver. 14. Now Elisha was fallen sick; persecuted through life, but honoured with a royal visit at his death.

SICKNESS, DEATH, AND BURIAL OF ELISHA, 14-21.

14. Elisha was fallen sick — The last notice of this prophet was where he sent one of his disciples to anoint Jehu king. 2 Kings 9:1-3. During all the bloody period that had intervened he seems to have retired from public affairs. Joash… came down unto him — The mortal sickness of this distinguished prophet was soon known throughout the land, and touched the heart of the king. Joash knew that his grandfather Jehu had been anointed by authority from this prophet, and he could not but have the highest reverence for him. Wept over his face — That is, wept as he bent over the prostrate form of the man of God as he lay sick upon his couch. My father! the chariot of Israel — See note on 2 Kings 2:12. Joash, by that deathbed, seemed to feel that a power was passing away from Israel mightier than horses and chariots. He had been to Israel better than weapons of war against Syria.

Verse 15. Take bow and arrows.] The bow, the arrows, and the smiting on the ground, were all emblematical things, indicative of the deliverance of Israel from Syria.

Verses 15-17. Take bow and arrows — This was to represent the wars he was to have with the Syrians. Elisha put his hands upon the king’s hands — To signify to him, that in all his expeditions against the Syrians, he must look up to God for direction and strength; must reckon his own hands insufficient for him, and must go on in dependance on the divine aid. Open the window eastward — Toward Syria, which lay north-eastward from the land of Israel: the Syrians had also possessed themselves of the land of the Israelites beyond Jordan, which lay eastward from Canaan: this arrow is shot toward these parts, as a token of what God intended to do against the Syrians. The arrow of the Lord’s deliverance — It is God that commands deliverance, and when he will effect it, who can hinder? Thou shalt smite the Syrians in Aphek — Where they were now encamped, or where they were to have a general rendezvous of their forces. Till thou have consumed them — Those of them that are vexatious and oppressive to thee and thy kingdom.

15. Take bow and arrows — To make his last oracle more impressive, the prophet uses a memorable symbol.

Verses 15-17. Take bow and arrows — This was to represent the wars he was to have with the Syrians. Elisha put his hands upon the king’s hands — To signify to him, that in all his expeditions against the Syrians, he must look up to God for direction and strength; must reckon his own hands insufficient for him, and must go on in dependance on the divine aid. Open the window eastward — Toward Syria, which lay north-eastward from the land of Israel: the Syrians had also possessed themselves of the land of the Israelites beyond Jordan, which lay eastward from Canaan: this arrow is shot toward these parts, as a token of what God intended to do against the Syrians. The arrow of the Lord’s deliverance — It is God that commands deliverance, and when he will effect it, who can hinder? Thou shalt smite the Syrians in Aphek — Where they were now encamped, or where they were to have a general rendezvous of their forces. Till thou have consumed them — Those of them that are vexatious and oppressive to thee and thy kingdom.

16. Elisha put his hands upon the king’s hands — To indicate the approval of the prophet and his God of the war against Syria.

V. 17. Eastward-Toward Syria, which lay north-eastward, from the land of Israel: this arrow is shot against the Syrians, as a token what God intended to do against them.

Verse 17. Open the window eastward] This was towards the country beyond Jordan, which Hazael had taken from the Israelites. The arrow of-deliverance from Syria] That is, As surely as that arrow is shot towards the lands conquered from Israel by the Syrians, so surely shall those lands be reconquered and restored to Israel.

It was an ancient custom to shoot an arrow or cast a spear into the country which an army intended to invade. Justin says that, as soon as Alexander the Great had arrived on the coasts of Iona, he threw a dart into the country of the Persians. “Cum delati in continentem essent, primus Alexander jaculum velut in hostilem terram jacit.”-Just. lib. ii. The dart, spear, or arrow thrown, was an emblem of the commencement of hostilities. Virgil (Æn. lib. ix., ver. 51) represents Turnus as giving the signal of attack by throwing a spear:—

Ecquis erit mecum, O Juvenes, qui primus in hostem?

En, ait: et jaculum intorquens emittit in auras,

Principium pugnæ; et campo sese arduus infert.

“Who, first,” he cried, “with me the foe will dare?”

Then hurled a dart, the signal of the war.

PITT.

Servius, in his note upon this place, shows that it was a custom to proclaim war in this stay: the pater patratus, or chief of the Feciales, a sort of heralds, went to the confines of the enemy’s country, and, after some solemnities, said with a loud voice, I wage war with you, for such and such reasons; and then threw in a spear. It was then the business of the parties thus defied or warned to take the subject into consideration; and if they did not, within thirty days, come to some accommodation, the war was begun. Thou shalt smite the Syrians in Aphek] This was a city of Syria, and probably the place of the first battle; and there, it appears, they had a total overthrow. They were, in the language of the text, consumed or exterminated.

Verses 15-17. Take bow and arrows — This was to represent the wars he was to have with the Syrians. Elisha put his hands upon the king’s hands — To signify to him, that in all his expeditions against the Syrians, he must look up to God for direction and strength; must reckon his own hands insufficient for him, and must go on in dependance on the divine aid. Open the window eastward — Toward Syria, which lay north-eastward from the land of Israel: the Syrians had also possessed themselves of the land of the Israelites beyond Jordan, which lay eastward from Canaan: this arrow is shot toward these parts, as a token of what God intended to do against the Syrians. The arrow of the Lord’s deliverance — It is God that commands deliverance, and when he will effect it, who can hinder? Thou shalt smite the Syrians in Aphek — Where they were now encamped, or where they were to have a general rendezvous of their forces. Till thou have consumed them — Those of them that are vexatious and oppressive to thee and thy kingdom.

17. Open the window eastward — Israel’s relation to Syria was now a subject of the greatest concern to both king and prophet, and therefore uppermost in their minds. The arrow of the Lord’s deliverance — That is, this arrow, shot towards the enemy’s country, signifies the deliverance which the Lord will soon grant Israel from the Syrian yoke. The casting of a spear or shooting of an arrow into an enemy’s country was a common signal for the beginning of hostilities. Thus Alexander the Great is said to have hurled a dart into his enemy’s land when he came to the borders of the Persian territory. Thou shalt smite the Syrians in Aphek — To the symbol he adds a verbal prophecy. At Aphek the Syrians had previously suffered defeat. 1 Kings 20:26-30.

V. 18. Smite-The former sign portended victory, this was to declare the number of the victories.

Verse 18. Smite upon the ground] As he was ordered to take his arrows, the smiting on the ground must mean shooting arrows into it. He smote thrice, and stayed.] The prophet knew that this shooting was emblematical: probably the king was not aware of what depended on the frequency of the action; and perhaps it was of the Lord that he smote only thrice, as he had determined to give Israel those three victories only over the Syrians. Elisha’s being wroth because there were only three instead of five or six shots does not prove that God was wroth, or that he had intended to give the Syrians five or six overthrows.

Verses 18, 19. Smite upon the ground — The former sign portended victory: and this was to declare the number of the victories. He smote thrice, and stayed — Through his inattention to, or unbelief of, the sign just given, concerning war with, victory over, and deliverance from Syria, or through indifference about that deliverance. The man of God was wroth with him — Whether Joash, before this interview with Elisha, was acquainted or not with the nature of those parabolic actions, whereby the prophets were accustomed to represent future events, he could not but perceive, by the comment which Elisha made upon the first arrow, which he calls the arrow of deliverance, that his shooting was a symbolical action, and intended to prefigure his victories over that nation; and, therefore, he might easily understand that this second action, of striking the ground with the arrow, was to portend the number of victories he was to obtain. And if, added to this, we may suppose, with the generality of interpreters, that the prophet had apprized him beforehand that such was the symbolical intent of what he now put him upon, that the oftener he smote upon the ground, the more would be the victories which his arms should obtain; and that thus, in some measure, his success in the war was put into his own power; the king’s conduct was utterly inexcusable, if, diffident of the prophet’s promise, and considering the great strength of the kings of Syria, more than the power of God, he stopped his hand after he had smote thrice, supposing that the prediction would never have been fulfilled, had he gone on and smote upon the earth oftener. Upon the whole, therefore, the prophet had just reason to be offended at the king for not believing God, who had done so many signal miracles in favour of the Israelites; for not believing him, who, according to his own acknowledgment, had been a constant defender of the state, and now, in his dying hours, was full of good wishes and intentions for his country. See Dodd, Le Clerc, and Patrick.

SICKNESS, DEATH, AND BURIAL OF ELISHA, 14-21.

14. Elisha was fallen sick — The last notice of this prophet was where he sent one of his disciples to anoint Jehu king. 2 Kings 9:1-3. During all the bloody period that had intervened he seems to have retired from public affairs. Joash… came down unto him — The mortal sickness of this distinguished prophet was soon known throughout the land, and touched the heart of the king. Joash knew that his grandfather Jehu had been anointed by authority from this prophet, and he could not but have the highest reverence for him. Wept over his face — That is, wept as he bent over the prostrate form of the man of God as he lay sick upon his couch. My father! the chariot of Israel — See note on 2 Kings 2:12. Joash, by that deathbed, seemed to feel that a power was passing away from Israel mightier than horses and chariots. He had been to Israel better than weapons of war against Syria.

Verses 18, 19. Smite upon the ground — The former sign portended victory: and this was to declare the number of the victories. He smote thrice, and stayed — Through his inattention to, or unbelief of, the sign just given, concerning war with, victory over, and deliverance from Syria, or through indifference about that deliverance. The man of God was wroth with him — Whether Joash, before this interview with Elisha, was acquainted or not with the nature of those parabolic actions, whereby the prophets were accustomed to represent future events, he could not but perceive, by the comment which Elisha made upon the first arrow, which he calls the arrow of deliverance, that his shooting was a symbolical action, and intended to prefigure his victories over that nation; and, therefore, he might easily understand that this second action, of striking the ground with the arrow, was to portend the number of victories he was to obtain. And if, added to this, we may suppose, with the generality of interpreters, that the prophet had apprized him beforehand that such was the symbolical intent of what he now put him upon, that the oftener he smote upon the ground, the more would be the victories which his arms should obtain; and that thus, in some measure, his success in the war was put into his own power; the king’s conduct was utterly inexcusable, if, diffident of the prophet’s promise, and considering the great strength of the kings of Syria, more than the power of God, he stopped his hand after he had smote thrice, supposing that the prediction would never have been fulfilled, had he gone on and smote upon the earth oftener. Upon the whole, therefore, the prophet had just reason to be offended at the king for not believing God, who had done so many signal miracles in favour of the Israelites; for not believing him, who, according to his own acknowledgment, had been a constant defender of the state, and now, in his dying hours, was full of good wishes and intentions for his country. See Dodd, Le Clerc, and Patrick.

Ver. 19. Was wroth. The LXX read, the man of God “was grieved.” The Elegy of this very illustrious man is sung by the son of Syrac. Ecclus. 48.

19. Thou shouldest have smitten five or six times — And therefore his smiting but three times symbolized that lack of determination and perseverance whereby he would fail to overthrow, effectually, the Syrian power.

V. 20. Moabites invaded-The mentioning this immediately on the death of Elisha intimates, that the removal of God’s faithful prophets, is a presage of judgments approaching.

Verse 20. And Elisha died] The two prophets, Elijah and Elisha, were both most extraordinary men. Of the former, it is difficult to say whether he was a man, or an angel in a human body. The arguments for this latter opinion are strong, the objections against it very feeble. His being fed by an angel is no proof that he was not an angel incarnate, for God manifest in the flesh was fed by the same ministry. Of him the following from Ecclesiasticus 48:1-11 is a nervous character:—

1. Then stood up Elias the prophet as fire, and his word burned like a lamp.

2. He brought a sore famine upon them, and by his zeal he diminished their number.

3. By the word of the Lord he shut up the heaven, and also three times brought down fire.

4. O Elias, how wast thou honoured in thy wondrous deeds! and who may glory like unto thee!

5. Who didst raise up a dead man from death, and his soul from the place of the dead, by the word of the Most High:

6. Who broughtest kings to destruction, and honourable men from their bed:

7. Who heardest the rebuke of the Lord in Sinai, and in Horeb the judgment of vengeance:

8. Who anointedst kings to take revenge, and prophets to succeed after him:

9. Who wast taken up in a whirlwind of fire, and in a chariot of fiery horses:

10. Who wast ordained for reproofs in their times to pacify the wrath of the Lord’s judgment, before it brake forth into fury; and to turn the heart of the father unto the son, and to restore the tribes of Jacob.

11. Blessed are they that saw thee, and slept in love; for we shall surely live.

Elisha was not less eminent than Elijah; the history of his ministry is more detailed than that of his master, and his miracles are various and stupendous. In many things there is a striking likeness between him and our blessed Lord, and especially in the very beneficent miracles which he wrought. Of him the same author gives this character, ib. ver. 12-14: Elisha was filled with his spirit: whilst he lived he was not moved with the presence of any prince; neither could any bring him into subjection. Nothing could overcome him; and after his death his body prophesied, i.e., raised a dead man to life, as we learn from the following verse. He did wonders in his life, and at his death there his works marvellous; perhaps referring to his last acts with Joash.

The bands of the Moabites] Marauding parties; such as those mentioned 2 Kings 5:2.

Verse 20. Elisha died, and they buried him — In or near Samaria. The spirit of Elijah rested on Elisha, and yet he is not conveyed to heaven in a fiery chariot as Elijah was, but goes the common way of all flesh out of the world, and is visited with the visitation of all men. If God honour some above others, who yet are not inferior to them in gifts or graces, who shall find fault? May he not do what he will with his own? The bands of the Moabites invaded the land — The mentioning this, immediately on the death of Elisha, intimates, that the removal of God’s faithful prophets is a presage of judgments approaching.

20. Buried him — Josephus says he was honoured with a magnificent funeral, in every respect worthy of a personage so saintly and beloved. Bands of the Moabites — Marauding parties seeking for plunder. The Moabites had partially recovered from the severe losses they suffered at the beginning of Elisha’s career. Chap. 3. At the coming in of the year — When the early crops were ripening — appropriate season for a nomadic invasion. Apparently the next year after Elisha’s death. This invasion of the Moabites is mentioned to introduce the miracle wrought by the instrumentality of Elisha’s bones, recorded in the next verse.

V. 21. He revived-Which miracle God wrought, to do honour to that great prophet, and that by this seal he might confirm his doctrine, to strengthen the faith of Joash, and of the Israelites, in this promise of their success against the Syrians; and in the midst of all their calamities to comfort such Israelites as were Elisha’s followers, with the hopes of eternal life, whereof this was a manifest pledge, and to awaken the rest of that people to a due care and preparation for it.

Verse 21. They spied a band] They saw one of these marauding parties; and through fear could not wait to bury their dead, but threw the body into the grave of Elisha, which chanced then to be open; and as soon as it touched the bones of the prophet, the man was restored to life. This shows that the prophet did not perform his miracles by any powers of his own, but by the power of God; and he chose to honour his servant, by making even his bones the instrument of another miracle after his death. This is the first, and I believe the last, account of a true miracle performed by the bones of a dead man; and yet on it and such like the whole system of miraculous working relics has been founded by the popish Church.

Verse 21. As they were burying a man — Carrying him to his grave; they spied a band of men — A party of Moabites coming toward them, but at some distance; and they cast the man into the sepulchre of Elisha — This sepulchre being near the place where they then were, they removed some stone, or opened some door, and hastily flung down the dead corpse into it; fearing lest, if they proceeded to the place where a grave was prepared, they should fall into the hands of the Moabites. And when the man was let down — His body, or the coffin in which it was put; and touched the bones of Elisha, he revived, and stood upon his feet — Which great miracle, wrought, not by the bones of Elisha, in which there could be no innate power to produce any such effect, but by the almighty power of God, was doubtless intended for divers important purposes; as, 1st, To do honour to that great and holy prophet; and a singular honour it was, not much inferior to that conferred on Elijah when he was translated. Elijah was honoured in his departure; Elisha after his departure. Thus God dispenses honours as he pleases. 2d, To seal and confirm his doctrine and prophecies, and thereby confute the false doctrine and worship of the Israelites. 3d, To strengthen the faith of Joash and the Israelites in the promises which he had given them of success against the Syrians. And, 4th, In the midst of all their calamities to comfort such Israelites as were Elisha’s followers, with the hopes of that eternal life, whereof the reviving of this dead man was a manifest pledge, and to awaken the people to a due care about, and preparation for it. According to Calmet, this was further a symbol and prophecy of the resurrection of Jesus Christ, with this difference, and a mighty one it is, that Elisha raised a dead body without raising himself, while the Lord Jesus not only raised himself, but gives life to all those that believe in him.

Ver. 21. The bones of Elisha. The papists adduce this as an argument for the miraculous power of relics. Ah Rome! Ah Rome!

21. They spied a band of men — That is, a band of those marauding Moabites just mentioned. The sight of the invaders caused the haste with which they cast the dead man into the wrong sepulchre. When the man was let down — Literally, The man went and touched against the bones of Elisha. That is, his body was thrust into the tomb, so that it came in contact with the bones of Elisha. “Among the Israelites the dead were neither enclosed in coffins nor covered with earth, but only wrapped in linen cloth and laid in tombs, so that one body might touch another, and, on returning to life, would not be hindered from moving. It was not the dead body of Elisha, but the living God, that gave life again to the dead; and Omnipotence worked by contact with the dead Elisha to show that the Divine efficiency that was in the prophet had not disappeared from Israel with his death. The special object of the miracle was to convince most effectually people and king that the promise of victory over the Syrians was sure, and would come to pass just as the dying Elisha had announced to king Joash by the laying of his hands upon the hands of the king. The historian intimates this object when, immediately after the account of this miracle, he records the historical fulfillment of that promise. Verses 22-25.” — Keil.

On the contrast between Elijah and Elisha, see note at the beginning of chap. 4. “It was Elijah,” says the son of Sirach, “who was covered with a whirlwind; and Elisha was filled with his spirit; whilst he lived he was not moved by any prince, neither could any bring him into subjection. No word could overcome him, and after his death his body prophesied. He did wonders in his life, and at his death were his works marvellous.” The miracle of Elisha’s bones has been the subject both of criticism and of allegory. The rationalist, of course, admits no miracle. In his view the deceased was a person only apparently dead, fallen into a trance, perhaps, but suddenly brought to his senses again by the shock of being roughly cast into Elisha’s tomb. Others admit a real miracle, but seem to look upon it with suspicion. “This,” says Clarke, “is the first, and, I believe, the last, account of a true miracle performed by the bones of a dead man. And yet on it, and such like, the whole system of miracle-working relics has been founded by the popish Church.” “Elisha’s works,” says Stanley, “stand alone in the Bible in their likeness to the acts of mediaeval saints. There alone, in the sacred history, the gulf between biblical and ecclesiastical miracles almost disappears. In this, as in so much besides, his life and miracles are not Jewish but Christian.” By others the miracle is made a type of Jesus’s power to raise to life by his own death and burial those who are dead in trespasses and sins. “So, too,” says Wordsworth, “the apostles and evangelists being dead yet speak to all the world in the Gospels and Epistles, and by the word of God in them they raise souls to life eternal.”

DELIVERANCE FROM THE SYRIAN OPPRESSION, 22-25.

22. All the days of Jehoahaz — So, though the Lord heard the prayer of this king of Israel, he did not answer it by sending a saviour until after his death. See verses 4, 5, notes.

V. 23. Had compassion-The slowness of God’s process against sinners even when they remain impenitent must be construed to the advantage of his mercy, not the impeachment of his justice.

Verse 23. And the Lord was gracious unto them] ויחנ vaiyachon, he had tender affection for them, as a husband has for his wife, or a father for his own children.

And had compassion on them] וירחמם vairachamem, his bowels yearned over them; he felt for them, he sympathized with them in all their distress: Therefore are my bowels troubled; I will surely have mercy upon him, saith the Lord, Jeremiah 31:20.

And had respect unto them] ויפנ vaiyiphen, he turned face towards them, he received them again into favour; and this because of his covenant with their fathers: they must not be totally destroyed; the Messiah must come from them, and through them must come that light which is to enlighten the Gentiles, and therefore he would not make an entire end of them.

Neither cast he them from his presence as yet.] But now they are cast out from his presence; they have sinned against the only remedy for their souls. They sit in darkness and the shadow of death; the veil is upon their face; but if they yet turn to the Lord, the veil shall be taken away.

Verse 23. The Lord had compassion, and would not destroy them as yet — The several expressions, of nearly the same import, used in this verse, call upon us to admire the triumphs of divine goodness in the deliverance of such a provoking people. He foresaw they would destroy themselves at last; but, as yet, he would reprieve them, and give them space to repent. The slowness of God’s processes against sinners must be construed to the advancement of his mercy, not the impeachment of his justice. Neither cast them from his presence as yet — From the land of Canaan, to which the peculiar presence of God, and his public and solemn worship, were now confined.

23. As yet — There was a tender sympathy which bound Jehovah to the covenant people with whose backslidings he had borne so long, and yet he shows compassion.

Ver. 24. Benhadad, the second, who revived the name of honour, which his father had received.

24. Hazael… died — This was the beginning of deliverance, for the death of this fierce warrior removed from Israel a source of constant terror. All the evil which Elisha foresaw he would do to Israel (see note on chap. 8:12) had doubtless been done.

Verse 25. Three times did Joash beat him] The particulars of these battles we have not; but these three victories were according to the prediction of Elisha, 2 Kings 13:19. That these victories were very decisive we learn from their fruits, for Joash took from the Syrians the cities which Hazael had taken from Israel: viz., Gilead, the possessions of Reuben, Gad, and the half-tribe of Manasseh, and the country of Bashan; see 2 Kings 10:33.

Thus God accomplished his word of judgment, and his word of mercy. The Syrians found themselves to be but men, and the Israelites found they could do nothing without God. In the dispensations of his justice and mercy, God has ever in view, not only the comfort, support, and salvation of his followers, but also the conviction and salvation of his enemies; and by his judgments many of these have been awakened out of their sleep, turned to God, learned righteousness, and finally become as eminent for their obedience, as they were before for their rebellion.

II KINGS

Verse 25. And Jehoash took again the cities, &c. — This was a great kindness to the cities themselves, which were hereby rescued from the yoke of oppression, and to the whole kingdom, which was much strengthened by the reduction of those cities. Three times did Joash beat him — Just as oft as he had struck the ground with the arrows, and then a full stop was put to the course of his victories. Many have repented, when it was too late, of their unbelief, distrust, and the straitness of their desires.

25. Three times did Joash beat him — And so proved himself to be a “saviour” to Israel, (verse 5;) but instead of following up his victories to the utter annihilation of the Syrian power, he was content with these three triumphs, and so justified the rebuke, and fulfilled the prophecy, of the dying Elisha. Verse 19. Israel soon fell back into most bitter afflictions and extremity, (2 Kings 14:26,) and another saviour was raised up in Jeroboam the son of Joash. 2 Kings 14:27.