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Samaritan," there is that in the bearing of these men who are expressed by names***
which reminds us of the example and the lessons in that teaching of Christ.
- They were, "anointed," and the weak among them carried back on asses.
** Looking back upon this episode, it has been supposed by some critics that the
narratives in 2 Kings and 2 Chronicles relate to two different campaigns - a theory in
itself utterly improbable. Without entering on a formal discussion of critical questions, it
is hoped that the account given in the text either anticipates or removes the objections
advanced. An excellent monograph on the subject is that of Caspari: Uber den
Syrischephraemit. Krieg (Christiania, 1849, 101 pages). That scholar places the events
recorded in 2 Chronicles 28:5, etc., between the first and the second half of 2 Kings 16:5
(Caspari, u.s., p. 101). But readers of Caspari's monograph will perceive that in some
important particulars our view of the course of events differs from that of Dr. Caspari.
*** That is, their names were recorded in perpetuam rei memoriam. A noble fact this; nor
was, in all likelihood, participation in this good deed limited to the four princes.
Another suggestion we would venture to make. It will be remembered that when Isaiah
was directed to meet King Ahaz he was to go not alone, but accompanied by his son,
Shear Yashub (Isaiah 7:3). The meaning of this evidently symbolical name is "A remnant
shall return." May that name not have been a symbolic prediction of the episode just
related, and intended to show how easily the Lord could give deliverance, without any
appeal for help to Assyria?*
- We mark that throughout the names are here symbolical (comp. Isaiah 8:18). That
Shear Yashub recurs in Isaiah 10:21 (comp. ver. 20)is only in accordance with the
reflection of the future upon the present, which is a characteristic of prophecy - nor can
we fail to remark concerning this Shear Yashub that it is "a remnant of Jacob" and its
return is "to El-Gibbor" [God the Mighty], comp. Isaiah 9:6.
If so, it casts still further light on the place occupied by symbolism, not only in the Old
Testament, but in Hebrew, and in measure in all Eastern thinking. Symbolism is, so to
speak, its mode of expression - the language of its highest thinking. Hence its moral
teaching is in parables and proverbs; its dogmatics in ritual and typical institutions; while
in its prophecy the present serves as a mirror in which the future is reflected. To overlook
this constant presence of the symbolical and typical in the worship, history, teaching, and
prophecy of the Old Testament is to misunderstand not only its meaning, but even the
genius of the Hebrew people.
We turn once more to the course of this history to trace the results of Ahaz' appeal to
Assyria as against Syria and Israel.* Unfortunately, of the two groups into which the
Assyrian inscriptions of that reign have been arranged, that which is chronological and
(^)