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introduction of Rimmon in the worship of Damascus casts light on the historical relations between Syria and Assyria
formerly referred to.
(^213) The alteration in the text implied in this reading only changes a [?] into a w. The amended reading is that of the
LXX.
(^214) We cannot sympathize with the views of those commentators who either blame Elisha's compliance, or regard him
as not referring to Naaman's words, - in fact, ignoring them - when he bade him "go in peace." On the other hand, we
are keenly alive to the dangers which may beset an indiscriminate application of what we have called the principle of
wide-hearted toleration. The character and limits of it must be learned from Holy Scripture (see especially Romans
14:1; 15:7; 1 Corinthians 8; 9:20-23; Philippians 3:15). And this seems a safe practical principle, that we cannot be too
strict as regards our own conduct, nor yet too charitable (consistently with truth) in interpreting the motives and actions
of others.
(^215) This, and not "tower" as in the A.V. (ver. 24). Probably the hill on which Samaria was built, and not a hill on which,
as some have supposed, the house of Elisha stood.
(^216) Except that "mine heart" (ver. 26) stands for "thy servant" (cf. ver. 25), the words in the Hebrew are exactly the
same.
(^217) It affords painful evidence of the absence of spiritual understanding, when the Talmud (Sot. 47 a) blames the
conduct of Elisha towards Gehazi, as it does the destruction of the young men at Bethel by the she-bears. Another point
which it selects for blame is Elisha's bearing towards Joram 2 Kings 3:13-16 (Pes. 66 b, line 15 from bottom).
According to the Talmud, Elisha was visited by sickness, on account of the two first mentioned occurrences. The same
authority would also have us believe that when Elisha went to Damascus (2 Kings 8:7), it was to lead Gehazi to
repentance, but that this was not effected, according to the principle that no such return is offered to those whose sin
has a general or public effect. If these references disclose the unspiritual character of the study of Scripture by the
Talmudists, we must in fairness quote this beautiful saying of theirs, which occurs in the same connection: "Ever let the
left hand repel [the sinner], and the right hand bring him near" (Sot. u.s.).
(^218) In v. 1, the proper rendering is "where we sit before thee," in the sense of sitting to receive instruction and direction;
though it may well have been that simple huts were reared around for the accommodation of "the sons of the prophets"
- not, however, in the monastic manner, since there were married men in these communities (comp. 2 Kings 4:1).
(^219) Commentators are very keen in discussing this point. In any case the primary meaning of the verb is "to ask," nor do
I know any passage in which the secondary meaning, "to ask in loan," can be established. It certainly does not mean "to
ask in loan," in the two passages which are generally quoted, viz., Exodus 12:35, 36, and 1 Samuel 1:28.
(^220) Besides this passage, it only occurs in Deuteronomy 11:4, and Lamentations 3:54.
(^221) It is curious, and probably in part due to the rationalizing tendency of Josephus, that, while professing to give a
particular account of the "illustrious acts" of Elisha (Ant. 9:4, 1), he studiously omits all notice of the events recorded in
2 Kings 4:8 to 6:7, although there may be some reference to the healing of Naaman in Ant, 3:2, 4.
(^222) The text sufficiently vindicates our interpretation of the words in the Hebrew, without entering here on the critical
grounds for our rendering.
(^223) There is absolutely no reason for supposing that this servant was Naaman; but much to the contrary.
(^224) See Picturesque Palestine (Vol. 2. p. 21), and Canon Tristram's Land of Israel, p. 134.
(^225) The expression is difficult. From the after-narrative it cannot mean "a great host" (see vv. 22, 23), and it is even
difficult to suppose that it can refer to a large division of footmen, who would be unsuited to such an expedition. The
same expression occurs in 1 Kings 10:2.
(^226) Such peculiarly early rising and forthgoing - that is, for a special purpose - seems also implied in the circumstance
that apparently none of the townsmen was up to see the Syrian host. Such "early" rising is very frequently mentioned in
(^)