36 And he called Gehazi, and said, Call this | Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. 37 Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out. A. M. 3114. Arch Athen. 38 T And Elisha came again to Ante 1. O1. 114. Gilgal: and there was a P dearth in An Diogene, the land; and the sons of the pro-2 perpel. 2. phets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets. 39 And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not. 40 So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out and said, O thou man of God, there is death in the pot. And they could not eat thereof. 41 But he said, Then bring meal. And 2 he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot. 42 And there came a man from "Baalshalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he W equalized. The body of the prophet gave out its natural heat, or caloric, to the cold body of the child: the prophet, no doubt, continued in contact with the child till he could bear it no longer; then covered up the child, rose up, and walked smartly on the floor, till, by increasing the circulation of the blood by activity and strong and quick respiration, he could again afford to communicate another portion of his natural heat. This appears to be the reason of what is mentioned in the text. Verse 35. The child sneezed seven times] That is, it sneezed abundantly. When the nervous influence began to act on the muscular system, before the circulation could be in every part restored, particular muscles, if not the whole body, would be thrown into strong contractions and shiverings; and sternutation or sneezing would be a natural consequence; particularly as obstructions must have taken place in the head and its vessels, because of the disorder of which the child died. Most people, as well as philosophers and physicians, have remarked how beneficial sneezings are to the removal of obstructions in the head. Sternutamenta, says Pliny, (in his Hist. Nat. lib. xxviii. cap. 6.) gravedinem capitis emendant; "Sneezing relieves disorders of the head." Verse 37. She went in, and fell at his feet] Few can enter into the feelings of this noble woman. What suspense must she have felt during the time that the prophet was employed in the slow process referred to above for slow in its own nature it must have been, and exceedingly exhausting to the prophet himself. : Verse 38. Come again to Gilgal] He had been there before, with his master, a short time prior to his translation. Set on the great pot, and seethe pottage for the sons of the prophets.] It was a time of dearth, and all might now stand in need of refreshment: and it appears that the prophet was led to put forth the power he had from God to make a plentiful provision for those who were present. The father of the celebrated Dr. Young, author of The Night Thoughts, preaching a charity sermon for the benefit of the sons of the clergy, took the above words for his text; nor could they be said to be unappropriate. Verse 39. Wild gourds] This is generally thought to be the coloquintida, the fruit of a plant of the same name, about the size of a large orange. It is brought hither from the Levant, and is often known by the name of bitter apple: both the seeds and the pulp are intensely bitter, and violently purgative. It ranks among vegetable poisons, as all intense bitters do; but judiciously employed, it is of considerable use in medicine. Verse 40. There is death in the pot.] As if he had said, "We have here a deadly mixture; if we eat of it we shall all die." Verse 41. Bring meal.] Though this might in some measure, correct the strong acrid and purgative quality; said, Give unto the people, that they may eat. 43 And his servitor said, What! should I set this before a hundred men? He said again, Give the people, that they may eat for thus saith the LORD, They shall eat, and shall leave thereof. 44 So he set it before them, and they did eat, The history of Naaman, captain of the host of the king of Syria, a leper; who was NOW, Nahe king of Syria, was Ante 1.01 118. Naaman, captain of the B. C. 894. Arch. Athen. perpet. 28. a great man with his master, and A, Megclis, honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper. x Luke 9. 13. John 6. 9.-y Luke 9. 17. John 6. 11.-z Matt. 14. 20. & 15. 37. John 6. 13-a Luke 4. 27-b Exod. 11. 3.- Heb. before.-d Or, gracious.-e Heb. lifted up, or, accepted in countenance.-t Or, victory. yet it was only a miracle which could make a lapful of this fruit shred in pottages salutary. Verse 42. Bread of the first-fruits] This was an offering to the prophet, as the first-fruits themselves were an offering to God. Corn in the husk] Probably parched corn, or corn to be parched; a very frequent food in the East. Full ears, before they are ripe, parched on the fire. Verse 43. Thus saith the LORD, They shall eat, and shall leave thereof.] It was God, not the prophet, who fed one hundred men with these twenty loaves, &c. This is something like our Lord's feeding the multitude miraculously. Indeed, there are many things in this chapter similar to facts in our Lord's history: and this prophet might be more aptly considered a type of our Lord, than most of the other persons in the Scriptures, who have been thus honoured. NOTES ON CHAPTER V. Verse 1. Naaman, captain of the host] Of Naaman we know nothing more than is related here. Jarchi, and some others, say that he was the man who drew the bow at a venture, as we term it, and slew Ahab: see 1 Kings xxii. 34. and the notes there. He is not mentioned by Josephus, nor has he any reference to this history; which is very strange, as it exists in the Chaldee, Septuagint, and Syriac. King of Syria] The Hebrew is op melek Aram, king of Aram; which is followed by the Chaldee and Arabic. The Syriac has 00?] Adom; but, as the Syriac dolath, is the same element as the Syriac; rish, differing only in the position of the diacritic point, it may have been originally Aram. The Septuagint and Vulgate have Syria; and this is a common meaning of the term in Scripture. If the king of Syria be meant, it must be Ben-hadad; and the contemporary king of Israel was Jehoram. A great man] He was held in the highest esteem. And honourable] Had the peculiar favour and confidence of his master; and was promoted to the highest trusts. Had given deliverance unto Syria] That is, as the rabbins state, by his slaying Ahab, king of Israel; in consequence of which the Syrians got the victory. A mighty man in valour] He was a giant, and very strong, according to the Arabic, He had, in a word, all the qualifications of an able general. But he was a leper. Here was a heavy tax upon his grandeur: he was afflicted with a disorder the most loathsome, and the most humiliating, that could possibly disgrace a human being. God often, in the course of his providence, permits great defects to be associated with great eminence, that he may hide pride from man; and cause him to think soberly of himself and his acquirements. 2 And the Syrians had gone out by compa- | you, and see how he seeketh a quarrel against nies, and had brought away captive out of the me.' land of Israel a little maid; and she waited on Naaman's wife. 3 And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would i recover him of his leprosy. 4 And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel. 5 And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. 6 And he brought the letter to the king of Israel, saying, Now, when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy. 7 And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? Wherefore consider, I pray Heb. was before.-h Heb. before-i Heb. gather in-k 1 Sam. 9. 8. Ch. 8. 8,9. 1 Heb. in his hand.-m Gen. 30. 2. Deut. 32. 39. 1 Sam. 2. 6. Verse 2. The Syrians had gone out by companies] gedudim, troops. When one hundred, or two hundred men, go out by themselves to make prey of whatever they can get, that is called, says Jarchi, gedud, a troop. They had gone out in marauding parties; and, on such occasions, they bring away grain, cattle, and such of the inhabitants as are proper to make slaves. A little maid] Who, it appears, had pious parents, who brought her up in the knowledge of the true God. Behold the goodness and the severity of the divine providence: affectionate parents are deprived of their promising daughter by a set of lawless freebooters, without the smallest prospect that she should have any lot in life but that of misery, infamy, and wo. Waited on Naaman's wife.] Her decent, orderly behaviour, the consequence of her sober and pious education, entitled her to this place of distinction; in which her servitude was at least easy, and her person safe. If God permitted the parents to be deprived of their pious child by the hands of ruffians, he did not permit the child to be without a guardian. In such a case were even the father and mother to forsake her, God would take her up. Verse 3. Would God my lord] achali, I wish; or, as the Chaldee, Syriac, and Arabic have, "Happy would it be for my master if he were with the prophet," &c. Here the mystery of the divine providence begins to develope itself. By the captivity of this little maid, one Syrian family at least, and that one of the most considerable in the Syrian empire, is brought to the knowledge of the true God. Verse 4. Thus and thus said the maid] So well had this little pious maid conducted herself, that her words are credited; and credited so fully, that an embassy from the king of Syria to the king of Israel is founded upon them! Verse 5. The king of Syria said] He judged it the best mode of proceeding to send immediately to the king, under whose control he supposed the prophet must be, that he would order the prophet to cure his general. Ten talents of silver] This, at 353. 11s. 10d. the talent, would amount to 35351. 18s. 9d. sterling. Six thousand pieces of gold] If shekels are here meant, as the Arabic has it, then the six thousand shekels, at 11. 16s. 5d. will amount to 10,9251.; and the whole, to 14,4601. 18s. 9d. sterling: besides the value of the ten caftans, or changes of raiment. This was a princely present, and shows us at once how high Naaman stood in the esteem of his master. Verse 7. Am I God, to kill and to make alive] He spoke thus under the conviction that God alone could cure the leprosy; which, indeed, was universally acknowledged: and must have been as much a maxim among the Syrians as among the Israelites, for the disorder was equally prevalent in both countries; and in both equally incurable. See the notes on Levit. xiii. and xiv. And it was this that led the king of Israel to infer that the Syrian king sought a quarrel with him, in desiring him to do a work which God only could do; and then declaring war upon him be cause he did not do it. 8 And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel. 9 So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. 10 And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. 11 But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper. r 12 Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage. 13 And his servants came near, and spake unto him, and said, My father, if the prophet n See Chap. 4. 41. John 9. 7.-o Heb. I said.-p Or, I said with myself, He will surely come out, &c.-r Heb. move up and down-s Or, Amana. Verse 8. Let him come now to me] Do not be afflicted; the matter belongs to me, as the prophet of the Most High: send him to me, and he shall know that I am such. Verse 9. Came with his horses and with his chariot] In very great pomp and state. Closely inspected, this was preposterous enough; a leper sitting in state, and affecting it! Verse 10. Sent a messenger] Did not come out to speak with him: he had got his orders from God, and he transmitted them to Naaman by his servant. Wash in Jordan seven times] The waters of Jordan had no tendency to remove this disorder; but God chose to make this the mean by which he would convey his healing power. He, who is the Author of life, health, and salvation, has a right to dispense, convey, and maintain them, by whatsoever means he pleases. Verse 11. Naaman was wroth] And why? Because the prophet treated him without ceremony; and because he appointed him an expenseless and simple mode of cure. Behold, I thought] God's ways are not as our ways: He appoints that mode of cure which he knows to be best. Naaman expected to be treated with great ceremony; and, instead of humbling himself before the Lord's prophet, he expected the prophet of the Lord to humble himself before him! Behold, I thought; and what did he think? Hear his words, for they are all very emphatic :--1. I thought he would surely come out to ME. He will never make his servant the medium of communication between ME and himself. 2. And stand; present himself before me, and stand as a servant to hear the orders of his God. 3. And call on the name of Jehovah HIS God; so that both his God and himself shall appear to do me service and honour. 4. And strike his hand over the place; for can it be supposed that any healing virtue can be conveyed without contact? Had he done these things, then the leper might have been recovered. Verse 12. Are not Abana and Pharpar] At present these rivers do not exist by these names: and where they are we know not; nor whether they were the Orontes and Chrysorroes. Mr. Maundrel, who travelled over all this ground, could find no vestige of the names Abana and Pharpar. The river Barrady, he accurately describes: it has its source in Antilibanus; and, after having plentifully watered the city of Damascus and the gardens, divid ing into three branches, (one of which goes through the city, and the two others are distributed among the gardens,) it is lost in the marshy country about five or six leagues from Damascus. Two of these branches were, doubtless, called in the time of Elisha, Abana or Amana, as many copies have it; and Pharpar. And in the time in which the Arabic version was made, two of these branches were called ), Barda and Toura, for these are the names by which this version translates those of the text. May I not wash in them, and be clean?] No, for God has directed thee to Jordan; and, by its waters, or none, shalt thou be cleansed. Abana and Pharpar may be as good as Jordan; and, in respect to thy cleansing, the simple difference is, God will convey his influence by the latter, and not by the former. Had bid thee do some great thing] If the prophet had appointed thee to do something very difficult in itself, and very expensive to thee, wouldst thou not have done it? With much greater reason shouldst thou do what will occupy little time, be no expense, and is easy to be performed. Verse 14. Then went he down] He felt the force of this reasoning; and made a trial, probably expecting little success. Like unto the flesh of a little child] The loathsome scurf was now entirely removed; his flesh assumed the appearance and health of youth; and the whole mass of his blood, and other juices, became purified, refined, and exalted! How mighty is God! What great things can he do by the simplest and feeblest of means! Verse 15. He returned to the man of God] He saw that the hand of the Lord was upon him: he felt gratitude for his cleansing; and came back to acknowledge, in the most public way, his obligation to God and his servant. Stood before him] He was now truly humbled, and left all his state behind him. It is often the case that those who have least to value themselves on are proud and haughty; whereas the most excellent of the earth are the most humble; knowing that they have nothing but what they have received. Naaman, the leper, was more proud and dictatorial than he was when cleansed of his leprosy. There is no God in all the earth] Those termed gods are no gods; the God of Israel is sole God in all the earth. Take a blessing] Accept a present: take an expiatory gift.-Arabic. He desired to offer something for his cleansing. He thought it right thus to acknowledge the hand from which he had received his healing; and thus honour the Lord by giving something to his servant. Verse 16. I will receive none] It was very common to give presents to all great and official men; and, among these, prophets were always included: but, as it might have appeared to the Syrians that he had taken the offered present as a remuneration for the cure performed, he refused; for, as God alone did the work, he alone should have all the glory. Verse 17. Shall there not then, I pray thee] This verse is understood two different ways. I will give them both in a paraphrase: 1. Shall there not then be given unto thy servant, [viz. Naaman,] two mules' burden of this Israelitish earth, that I may build an altar with it; on which I may offer sacrifices to the God of Israel? For thy servant, &c. 2. Shall there not be given to thy [Elisha's] servant, Gehazi,] two mules' burden of this earth? the gold and silver which he brought with him; and which he esteemed as earth, or dust, in comparison of the cure he received. For thy servant [Naaman,] will henceforth, &c. 17 And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the LORD. Z 18 In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmyn, wheal bow Yowy of Rimmon, the LORD pardon thy servant in this thing. 19 And he said unto him, Go in peace. So he departed from him a a little way. 20 But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at y Gen. 14. 23. See Matt. 10. 8. Acts 8. 18, 20-2 Chap. 7. 2, 17.—a Heb. a little piece of ground, as Gen. 35. 16. impressed with the vast importance of the cure he had received, to take away all feeling of obligation, he might call two, or ten talents of silver, by the name of earth, as well as Habakkuk, chap. ii. 6. calls silver and gold thick clay; and by terms of this kind it has been frequently denominated, both by prophets and heathen writers. Tyrus heaped up silver as the dust, and fine gold as the mire of the streets." Zech. ix. 3. And the king made silver and gold at Jerusalem as stones, 2 Chron. i. 15. Which is agreeable to the sentiments of the heathen: Xpvaos TIS κονις εσι, και αργυρος, Gold and silver are only a certain kind of earth. ARIST. Eth. Nicomach. Should it be said, the gold and silver could not be two mules' burden; I answer, let the quantity that Naaman brought with him be only considered, and it will be found to be as much, when put into two bags, as could be well lifted upon the backs of two mules; or as those beasts could conveniently carry. The silver itself would weigh 233 lbs. 9 oz. 15 dwts.; and the gold 1140 lbs. 7 oz. 10 dwts. in the whole 1374 lbs. 5 oz. 5 dwts. Troy weight. Should it be objected that, taken in this sense, there is no visible connexion between the former and latter clauses of the verse; I answer, that there is as much connexion between the words, taken in this sense, as in the other; for something must be brought in to supply both; besides, this makes a much more complete sense than the other: "Shall there not, I pray thee, be given to thy servant two mules' burden of this silver and gold, [to apply it as he may think proper: I regard it not,] for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, [for the cure he has now received; or by way of worship at any time;] but unto Jehovah." The reader may choose which of these interpretations he pleases. Verse 18. In this thing the LORD pardon thy servant] It is useless to enter into the controversy concerning this verse. By no rule of right reasoning, nor by any legitimate mode of interpretation, can it be stated that Naaman is asking pardon for offences which he may commit; or that he could ask, or the prophet grant, indulgence to bow himself in the temple of Rimmon; thus performing a decided act of homage, the very essence of that worship, which immediately before, he solemnly assured the prophet he would never practise. The original may legitimately be read, and ought to be read, in the past, and not in the future tense-" For this thing the Lord pardon thy servant, for that when my master HATH GONE into the house of Rimmon, to worship there, and he HATH LEANED upon mine hand, that I also HAVE BOWED myself in the house of Rimmon; for my worshipping in the house of Rimmon, the Lord pardon thy servant in this thing." This in the translation of Dr. Lightfoot, the most able Hebraist in his time, in Christendom. To admit the common interpretation is to admit, in effect the doctrine of indulgences; and, that we may do evil that good may come of it; that the end sanctifies the means; and, for political purposes, we may do unlawful acts. Each of these interpretations has its difficulties. Why Naaman should ask for two mules' burden of earth, which he might have taken up any where on the confines of the land, without any such liberty, is not easy to see. As to the prophet's permission, though the boon was ever so small, it was not his to give; only the king of Israel could give such a permission; and, what sort of an altar could he build with two mules' burden of earth, carried from Samaria to Damascus? If this be really the meaning of the place, the request was exceedingly foolish, and never could have come from a person enjoying the right use of his reaThe second opinion, not without its difficulties, seems less embarrassed than the former. It was natural for Naaman to wish to give something to the prophet's servant, as the master had refused his present. Again, | which is no word. son. that Verse 19. And he said unto him] There is a most singular and important reading in one of De Rossi's MSS. which he numbers 191. It has in the margin p is, "read & lo, not, instead of lo, to him." Now this reading supposes that Naaman did ask permission from the prophet to worship in Rimmon's temple; to which the prophet answers, NÓ; go in peace; that is, maintain thy holy resolutions, be a consistent worshipper of the true God, and avoid all idolatrous practices. Another MS. No. 380, appears first to have written to him, but corrected it immediately by inserting an x aleph after the vau; and thus, instead of making it > No, it has made it loo, his hands that which he brought: but, as the LORD liveth I will run after him, and take somewhat of him. 21 So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well? 22 And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. 23 And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him. 24 And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed. 25 But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went d no whither. b Is there peace?-c Or, secret place.-d Heb. not hither, or thither. Verse 20. My master hath spared-this Syrian] He has neither taken any thing from him for himself, nor permitted him to give any thing to me. Verse 21. He lighted down from the chariot] He treats even the prophet's servant with the profoundest respect, alights from his chariot, and goes to meet him. Is all well? Den ha shalom; Is it peace: or prosperity? Verse 22. And he said] shalom. It is peace; all is right. This was a common mode of address and answer. There be come to me from mount Ephraim] There was probably a school of the prophets at this mount. Verse 23. He-bound two talents of silver] It required two servants to carry these two talents; for, according to the computation above, each talent was about 120 lbs. weight. Verse 24. When he came to the lower] The Chaldee, Septuagint, Syriac, and Arabic, understand the word Dy ophel, which we translate tower, as signifying a secret, dark, or hiding-place. He was doing a deed of darkness, and he sought darkness to conceal it. He, no doubt, put them in a place little frequented; or one to which few had access beside himself. But the prophet's discerning spirit found him out. Verse 26. Went not mine heart with thee] The Chaldee gives this a good turn, By the prophetic spirit it was shown unto me, when the man returned from his chariot to meet thee. Is it a time to receive money] He gave him farther proof of this all-discerning prophetic spirit, in telling him what he designed to do with the money: he intended to set up a splendid establishment; to have men and maid-servants; to have oliveyards and vineyards; and sheep, and oxen. This, as the Chaldee says, he had thought in his heart to do. Verse 27. The leprosy of Naaman-shall cleave unto thee] Thou hast got much money, and thou shalt have much to do with it. Thou hast got Naaman's silver, and thou shalt have Naaman's leprosy. Gehazi is not the last who has got money in an unlawful way; and has got God's curse with it. A leper as white as snow] The moment the curse was pronounced, that moment the signs of the leprosy began to appear. The white shining spot, was the sign that the infection had taken place. See Levit. xiii. 2. and the notes there, and at the end of the same chapter. 1. Some have thought, because of the prophet's curse, The leprosy of Naaman shall cleave unto thee and thy seed for ever, that there are persons still alive who are this man's real descendants, and afflicted with this horrible disease. Mr. Maundrel, when he was in Judea, made diligent inquiry concerning this; but could not ascertain the truth of the supposition. To me, it appears absurd: the denunciation took place in the posterity of Gehazi, till it should become extinct; and, under the influence of this disorder, this must soon have taken place. The for ever implies as long as any of his posterity should remain. This is the import of the word by leôlam. It takes in the whole extent or duration of the thing to which it is applied. The for ever of Gehazi was till his posterity became extinct. 2. The god Rimmon, mentioned ver. 18. we meet with 26 And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maid-servants? 27 The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow. CHAPTER VI. The sons of the prophets wish to enlarge their dwelling place, and go to the banks of Jordan to cut down wood, when one of them drops his axe into the water, which Elisha causes to swim, 1-7. Elisha, understanding all the secret designs of the king of Syria against Israel, informs the king of Israel of them, 8-10. The king of Syria, finding that Elisha had thus penetrated his secrets, and frustrated his attempts, sends a great host to Do han, to take the prophet; the Lord strikes them with blindness, and Elisha leads the whole host to Samaria, and delivers them up to the king of Israel, 11-19. The Lord opens their eyes, and they see their danger, 20. But the king of Israel is prevented from destroying them; and, at the order of the prophet, gives them meat and drink, and dismisses them to their maver.-B. Ben-hadad besieges Sumaria, and reduces the city to great distress, of which severni instances are given, 24-30. The king of Israel vows the destruction of Elisha, and sends to have hun beheaded, 31-33. AND & sons, of the ND the sons of the prophets said said B.C A. M. 9111. 83 e 1 Tim. 6. 10.- Exod. 4. 6. Numb. 12 10. Ch. 15. 5-g Ch. 4.38. nowhere else in the Scriptures, unless it be the same which Stephen calls Remphan. See Acts vii. 43. and the note there. Selden thinks that Rimmon is the same with Elion, a god of the Phoenicians, borrowed undoubtedly from the my Elion of the Hebrews, one of the names of the supreme God; which attribute became a god to the Phonicians. Hesychius has the word Papas, Ramas, which he translates iOTOS Ocos, the most High God; which agrees very well with the Hebrew no rimmon, from ramah, to make high, or exalt. And all these agree with the SUN, as being the highest or most exalted, in what is called the solar system. Some think Saturn is intended, and others Venus. Much may be seen on this subject in Selden, De Diis Syris. 3. Let us not suppose that the offence of Gehazi was too severely punished. 1. Look at the principle, covetousness. 2. Pride and vanity: he wished to become a great man. 3. His lying, in order to impose on Naaman: Behold, even now there be come to me, &c. He, in effect, sells the cure of Naaman for so much money: for, if Naaman had not been cured, could he have pretended to ask the silver and raiment? 5. It was an act of theft; he applied that to his own use, which Naaman gave him for his master. 6. He dishonoured his master, by getting the money and raiment in his name; who had before so solemnly refused it. 7. He closed the whole by lying to his master, denying that he had gone after Naaman, or that he had received any thing from him. But was it not severe to extend the punishment of his crimes to his innocent posterity? I answer, it does not appear that any of Gehazi's children, if he had any prior to this, were smitten with the leprosy and as to those whom he might beget after this time, their leprosy must be the necessary consequence of their being engendered by a leprous father. Reader, see the end of avarice and ambition: and see the truth of those words, "He that WILL be rich, shall fall into temptation, and a snare, and into divers hurtful lusts, which drown men in destruction and perdition." St. Paul. 4. We have already remarked the apparently severe, and manifestly kind providence of God in this business. 1. A marauding party was permitted to spoil the confines of the land of Israel. 2. They brought away, to reduce to captivity, a little maid, probably the hope of her father's house. 3. She became Naaman's property, and waited on his wife. 4. She announced God and his prophet. 5. Naaman, on the faith of her account, took a journey to Samaria. 6. Gets healed of his leprosy. 7. Is converted to the Lord; and, doubtless, brought at least his whole family to believe to the saving of their souls! What was severe to the parents of the little maid, was most kind to Naaman, and his family: and the parents lost their child only a little time, that they might again receive her with honour and glory for ever. How true are the words of the poet :"Behind a frowning providence, he hides a smiling face." And see the benefits of a religious education! Had not this little maid been brought up in the knowledge of the true God, she had not been the instrument of so great a salvation. NOTES ON CHAPTER VI. Verse 1. The place is too strait for us.] Notwithstanding the general profligacy of Israel, the schools of the prophets increased. This was, no doubt, owing to the influence of Elisha. 2 Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye. 3 And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. 4 So he went with them. And when they came to Jordan, they cut down wood. 5 But as one was felling a beam, the axehead fell into the water: and he cried, and said, Alas, master! for it was borrowed. 6 And the man of God said, Where fell it? And he showed him the place. And he cut down a stick, and cast it in thither; and the iron did swim. 7 Therefore said he, Take it up to thee. And he put out his hand, and took it. 8Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. 9 And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down. 10 And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice. 11 Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not show me which of us is for the king of Israel? 12 And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bed-chamber. 13 And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in " Dothan. 14 Therefore sent he thither horses, and chariots, and a "great host: and they came by night, and compassed the city about. 15 And when the servant of the man of h Heb. iron-i Chap. 2. 21-k Or, encamping-1 Heb. No.-m Gen. 37. 17. u Heb. heavy. -o Or, minister-p 2 Chron. 32. 7. Psa. 55. 18. Roin. 8. 31. Verse 2. Every man a beam] They made a sort of loghouses with their own hands. אהה Verse 5. Alas, master! for it was borrowed.] SIND HIM IN Ahah adoni, vehu shaul! Ah, ah, my master; and it has been sought. It has fallen in, and I have sought it in vain. Or, it was borrowed; and, therefore, I am the more afflicted for its loss; and, Jarchi adds, I have nothing to repay it. Verse 6. He cut down a stick] This had no natural tendency to raise the iron: it was only a sign, or ceremony, which the prophet chose to use on the occasion. The iron did swim.] This was a real miracle; for the gravity of the metal must have, for ever, kept it at the bottom of the water. Ver se 8. The king of Syria warred against Israel] This was probably the same Ben-hadad who is mentioned ver. 24. What was the real or pretended cause of this war, we cannot tell but we may say, in numberless war cases, as Calmet says in this :-"An ambitious and restless prince always finds a sufficiency of reasons to colour his enterprises." In such and such a place] The Syrian king had observed, from the disposition of the Israelitish army, in what direction it was about to make its movements; and, therefore, laid ambuscades where he might surprise it to the greatest advantage. | Verse 9. Beware that thou pass not such a place] Elisha must have had this information by immediate revelation from heaven. Verse 10. Sent to the place] To see if it were so. But the Vulgate gives it quite a different turn: misit rex Israel ad locum, et præoccupavit eum. The king of Israel sent previously to the place, and took possession of it; and thus the Syrians were disappointed. This is very likely, though it is not expressed in the Hebrew text. The prophet knew the Syrians marked such a place: he told the king of Israel; and he hastened and sent a party of troops to preoccupy it; and thus the Syrians found that their designs had been detected. Verse 13. Behold, he is in Dothan.] This is supposed to be the same place as that mentioned in Gen. xxxvii. 17. It lay about twelve miles from Samaria. God was risen early, and gone forth, behold, a host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? 16 And he answered, Fear not: for P they that be with us are more than they that be with them. 17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. 18 And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness, according to the word of Elisha. 19 And Elisha said unto them, This is not the way, neither is this the city follow me, and I will bring you to the man whom ye seek. But he led them to Samaria. 20 And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria. 21 And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? 22 And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? Set bread and water before them, that they may eat and drink, and go to their master. 23 And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel. q Ch. 2. 11. Ps. 31. 7. & 68. 17. Zech. 1. 8. & 6. 1-7.-r Gen. 19. 11.-s Heb. come ye after me.-t Rom. 12. 20.-u Ch. 5. 2. Ver. 8, 9. Verse 14. He sent thither horses] It is strange that he did not think that he who could penetrate his secrets, with respect to the Israelitish army, could inform himself of all his machinations against his own life. Verse 16. For they that be with us, are more, &c.] What astonishing intercourse had this man with heaven! It seems the whole heavenly host had it in commission to help him. Verse 17. Lord,-open his eyes] Where is heaven? Is it not above, beneath, around us? And were our eyes open as were those of the prophet's servant, we should see the heavenly host in all directions. The horses and chariots of fire were there, before the eyes of Elisha's servant were opened. Verse 18. Smite this people-with blindness.] Confound their sight, so that they may not know what they see; and so mistake one place for another. Verse 19. I will bring you to the man whom ye seek.] And he did so: he was their guide to Samaria; and showed himself to them fully in that city. Verse 20. Open the eyes of these men] Take away their confusion of vision, that they may discern things as they are, and distinguish where they are. Verse 21. My father, shall I smite] This was dastardly : the utmost he could have done with these men, when thus brought into his hand, was to make them prisoners of war. Verse 22. Whom thou hast taken captive] Those who, in open battle, either lay down their arms, or are surrounded, and their retreat cut off, are entitled to their lives; much more those who are thus providentially put into thy hand, without having been in actual hostility against thee. Give them meat and drink, and send them home to their master; and let him thus know that thou fearest him not, and art incapable of doing an ungenerous or unmanly action. Verse 23. He prepared great provision for them] These, on their return to their master, could tell him strange things about the power of the God of Israel, and the magnanimity of its king. So the bands of Syria came no more] Marauding parties were no more permitted by the Syrian king to make inroads upon Israel. And it is very likely that, for some |