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in the repentant prayer of Jehoahaz (2 Kings 13:4), and lastly in the visit of Jehoash to the
deathbed of Elisha (2 Kings 13:14).
It is another and a more serious question how the relation of these servants of Jehovah
and especially of Elisha towards a dynasty stained by so many crime, and so unfaithful to
the true service of the Lord, is to be explained. It certainly cannot be understood without
taking several considerations into account. The situation was not simple, but complicated,
and accordingly the motives influencing the conduct of the prophets were varied, and, if
one-sidedly viewed, may for that very reason appear conflicting. These three
considerations may, however, help us to understand their general bearing. First, the
prophets were always only the executors of God's behests; they stood not in any
independent personal relation to events or individuals. Secondly, the behests of God, and
consequently the prophetic commission, whether as regarded judgment or deliverance,
applied to acts and individual events, not to persons or lives.
Thirdly, the final object of all was, on the one hand, the vindication of Jehovah's dealings,
and, on the other, the arresting of Israel's spiritual, and with it of their national decline. It
was needful that signal judgments should sweep away Ahab and all connected with his
ways, and Jehu was, in the circumstances of the time and in the state of the people, the
most suitable instrument for it. Thus far, and thus far only, had his counter-revolution the
countenance of the prophets. Again, it was in accordance with the Divine purpose of
mercy that the first indication of any spiritual comprehension of God's judgments should
be welcomed and encouraged.
Hence the prayer of Jehoahaz was heard; hence, also, and in further pursuance of the
promise of deliverance, the interview between the king and the dying prophet, as well as
the prediction of Jonah, the son of Amittai (2 Kings 14:25). Nor must we overlook in all
this the human aspect of the question. The prophets were indeed first and foremost God's
messengers; but they were also true patriots, and intensely national, and this not despite,
but rather because of their office. Any national reaction, any possible prospect of national
return to God, must have had their warmest sympathy and received their most hearty
encouragement. In short, whenever they could, they would most readily range themselves
on the side of their people and its rulers. They would co-operate whenever and in
whatsoever they might; and only protest, warn, and denounce when they must. And a
consideration alike of the bearing of Jehonadab (comp. Vol. VI., p. 210), and again of
Elisha, must convince that as their co-operation was never withheld when it might be
given, so it was never extended to that which was either wrong in itself or inconsistent
with their spiritual mission.*
- One is tempted to say that the kings of Israel must have found these prophets
exceedingly impracticable persons failing them just when in their spiritual dullness they
had reckoned upon finding them on their side. In truth, they understood not any of the
principles above indicated, and looked for absolute personal support on the ground of
(^)