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their support of certain acts and facts. It required spiritual discernment to understand that
the prophets were neither political partisans nor political opponents, but might in turn be
either or both. In these circumstances we need not wonder that certain modern critics
understand the prophets no better than did the kings of Israel.
If evidence were required of what has just been stated, it would be found in the last
interview between Jehoash, the king of Israel, and Elisha. Forty-five years had elapsed
since the anointing of Jehu, and as Elisha was grown up even during the reign of Ahab (1
Kings 19:19), he must have attained a very advanced age. Strange as it may seem, we
have not any record of his public activity during the forty-five years that had passed since
Jehu's accession. It is impossible to determine whether or not some of his recorded
mighty deeds had been done during this lengthened period, although inserted in this
history without regard to chronological order, having been extracted from a separate
biographical rather than historical work. Or his activity may not have been of so public a
character; or it may not have required record in the general history of Israel; or through
him may have come the message to Jehu (2 Kings 10:30), and afterwards the impulse
which led to the prayer of Jehoahaz.
Residing in Samaria, Elisha could not, even as regards his prophetic office, have fallen
out of public view, since, on tidings of his last fatal illness, Jehoash at once hastened to
his side.*
- Came down unto him." The expression implies, as 2 Kings 6:33, that the house of
Elisha in Samaria (2 Kings 5:9; 6:32) was at the bottom of the hill on which the city was
built.
Nor, on the other hand, could we imagine this history to have omitted all reference to the
death of Elisha; nor yet that the prophet should have departed without some public
admonition for good or pledge of Jehovah's near deliverance of Israel. Indeed, had it been
otherwise, the victory over Syria, coming so long after the prayer of Jehoahaz, might
have been imputed to the prowess of Jehoash, and not to the answer of God.
It would be difficult to imagine a more striking contrast than between the bearing of the
youthful king of Israel and that of the aged dying prophet. Elisha is full of confidence and
courage, while Jehoash is overwhelmed rather with concern than with grief at the
impending death of the prophet, weeps "over his face," and addresses him: "My father,
my father! the chariot of Israel, and the horsemen thereof!" The language is the same as
that of Elisha himself on the removal of Elijah (2 Kings 2:12), but uttered in a spirit very
different from his.*
- See Vol. 6. of this History.
(^)