The Expositor's Bible: The Second Book of Kings. Farrar Frederic William
Читать онлайн.| Название | The Expositor's Bible: The Second Book of Kings |
|---|---|
| Автор произведения | Farrar Frederic William |
| Жанр | Зарубежная классика |
| Серия | |
| Издательство | Зарубежная классика |
| Год выпуска | 0 |
| isbn |
The anecdote of this beautiful interposition to help a troubled city is followed by one of the stories which naturally repel us more than any other in the Old Testament. Elisha, on leaving Jericho, returned to Bethel, and as he climbed through the forest up the ascent leading to the town through what is now called the Wady Suweinît, a number of young lads – with the rudeness which in boys is often a venial characteristic of their gay spirits or want of proper training, and which to this day is common among boys in the East – laughed at him, and mocked him with the cry "Go up, round-head! go up, round-head!"40 What struck these ill-bred and irreverent youngsters was the contrast between the rough hair-skin garb and unkempt shaggy locks of Elijah, "the lord of hair," and the smooth civilised aspect and shorter hair of his disciple. If the word quereach means "bald"41 we see an additional reason for their ill-mannered jeers, since baldness was a cause of reproach and suspicion in the East, where it is comparatively rare. No doubt, too, the conduct of these young scoffers was the more offensive, and even the more wicked, because of the deeper reverence for age which prevails in Eastern countries, and above all because Elisha was known as a prophet. Perhaps, too, if some other reading lies behind the ἐλίθαζον of one MS. of the Septuagint, they pelted him with stones.42 That Elisha should have rebuked them, and that seriously – that he should even have inflicted some punishment upon them to reform their manners – would have been natural; but we cannot repress the shudder with which we read the verse, "And he turned back and looked on them, and cursed them in the name of the Lord. And there came forth two she-bears out of the wood, and tare forty-and-two children of them." Surely the punishment was disproportionate to the offence! Who could doom so much as a single rude boy, not to speak of forty-two, to a horrible and agonising death for shouting after any one? It is the chief exception to the general course of Elisha's compassionate interpositions. Here, too, we must leave the narrative where it is; but we hold it quite admissible to conjecture that the incident, in some form or other, really occurred – that the boys were insolent, and that some of them may have been killed by the wild beasts which at that time abounded in Palestine – and yet that the nuances of the story which cause deepest offence to us may have suffered from some corruption of the tradition in the original records, and may admit of being represented in a slightly different form.
After this Elisha went for a time to the ancient haunts of his master on Mount Carmel, and thence returned to Samaria, the capital of his country, which he seems to have chosen for his most permanent dwelling-place.
CHAPTER IV
THE INVASION OF MOAB
"What reinforcement we may gain from hope,
If not, what resolution from despair."
Ahaziah, as Elijah had warned him, never recovered from the injuries received in his fall through the lattice, and after his brief and luckless reign died without a child. He was succeeded by his brother Jehoram ("Jehovah is exalted"), who reigned for twelve years.43
Jehoram began well. Though it is said that he did "that which was evil in the sight of the Lord," we are told that he was not so guilty as his father or his mother. He did not, of course, abolish the worship of Jehovah under the cherubic symbol of the calves; no king of Israel thought of doing that, and so far as we know neither Elijah, nor Elisha, nor Jonah, nor Micaiah, nor any genuine prophet of Israel before Hosea, ever protested against that worship, which was chiefly disparaged by prophets of Judah like Amos and the nameless seer.44 But Jehoram at least removed the Matstsebah or stone obelisk which had been reared in Baal's honour in front of his temple by Ahab, or by Jezebel in his name.45 In this direction, however, his reformation must have been exceedingly partial, for until the sweeping measures taken by Jehu the temple and images of Baal still continued to exist in Samaria under his very eyes, and must have been connived at if not approved.
The first great measure which occupied the thoughts of Jehoram was to subdue the kingdom of Moab, which had been restored to independence by the bravery of the great pastoral-king Mesha;46 or at any rate to avenge the series of humiliating defeats which Mesha had inflicted on his brother Ahaziah. A war of forty years' duration47 had ended in the complete success of Moab. The loss of a tribute of the fleeces of one hundred thousand lambs and one hundred thousand rams was too serious to be lightly faced.48 Jehoram laid his plans well. First he ordered a muster of all the men of war throughout his kingdom, and then appealed for the co-operation of Jehoshaphat and his vassal-king of Edom. Both kings consented to join him. Jehoshaphat had already been the victim of a powerful and wanton aggression on the part of King Mesha,49 from which he had been delivered by the panic of his foes in the Valley of Salt. Though the king of Edom had, on that occasion, been an ally of Mesha, the forces of Edom had fallen the first victims of that internecine panic. Both Judah and Edom, therefore, had grave wrongs to avenge, and eagerly seized the opportunity to humble the growing pride of the people of Chemosh. The attack was wisely arranged. It was determined to advance against Moab from the south, through the territory of Edom, by a rough and mountainous track, and, as far as possible, to take the nation by surprise. The combined host took a seven days' circuit round the south of the Dead Sea, hoping to find an abundant supply of water in the stream which flows through the Wady-el-Ahsa, which separates Edom from Moab.50 But owing to recent droughts the Wady was waterless, and the armies, with their horses, suffered all the agonies of thirst. Jehoram gave way to despair, bewailing that Jehovah should have brought together these three kings to deliver them a helpless prey into the hands of Moab. But the pious Jehoshaphat at once thinks of "inquiring of the Lord" by some true prophet, and one of Jehoram's courtiers informs him that no less a person than Elisha, the son of Shaphat, who had been the attendant of Elijah, is with the host.51 We are surprised to find that his presence in the camp had excited so little attention as to be unknown to the king;52 but Jehoshaphat, on hearing his name, instantly acknowledged his prophetic inspiration. So urgent was the need, and so deep the sense of Elisha's greatness, that the three kings in person went on an embassy "to the servant of him who ran before the chariot of Ahab." Their humble appeal to him produced so little elation in his mind that, addressing Jehoram, who was the most powerful, he exclaimed, with rough indignation: "What have I to do with thee? Get thee to the prophets of thy father," – nominal prophets of Jehovah, who will say to thee smooth things and prophesy deceits, as four hundred of them did to Ahab – "and to the Baal-prophets of thy mother." Instead of resenting this scant respect Jehoram, in utmost distress, deprecated the prophet's anger, and appealed to his pity for the peril of the three armies. But Elisha is not mollified. He tells Jehoram that but for the presence of Jehoshaphat he would not so much as look at him: so completely was the destiny of the people mixed up with the character of their kings! Out of respect for Jehoshaphat Elisha will do what he can. But all his soul is in a tumult of emotion. For the moment he can do nothing. He needs to be calmed from his agitation by the spell of music, and bids them send a minstrel to him. The harper came, and as Elisha listened his soul was composed, and "the hand of the Lord came upon him" to illuminate and inspire his thoughts.53 The result was that he bade them dig trenches in the dry wady, and promised that, though they should see neither wind nor rain, the valley should be filled with water to quench the thirst of the fainting armies, their horses and their cattle. After this God would also deliver the Moabites into their hand; and they were bidden to smite the cities, fell the trees, stop the wells, and mar the smiling pasture-lands,
Jos.,
Abarbanel's notion that they meant "Ascend to heaven as Elijah did" is absurd.
קֵרֵהַ This means bald at the back of the head, as נִבֵּהַ (
The κατέπαιζον of the Vat. LXX. implies persistent and vehement insult. The Post-Mishnic Rabbis, however, say that Elisha was punished with sickness for this deed (
There are great difficulties in the statement (2 Kings iii. 1) that he began to reign in the eighteenth year of Jehoshaphat. I have not entered, nor shall I enter, into the minute and precarious conjectures necessitated by the uncertainties and contradictions of this synchronism introduced into the narrative by some editor. Suffice it that with the aid of the Assyrian records we have certain
854. Battle of Karkar (Ahab and Benhadad against Shalmaneser II.)
738. Tribute of Menahem to Tiglath-Pileser II.
732. Fall of Damascus.
722. Capture of Samaria by Sargon.
720. Defeat of Sabaco by Sargon in battle of Raphia.
705. Accession of Sennacherib.
701. Campaign against Hezekiah.
608. Death of Josiah.
But neither the man of God from Judah nor Amos directly denounce the calf-worship, so much as its concomitant sins and irregularities.
Perhaps the true reading is "pillars" (LXX., Vulg., Arab.).
He is called "a sheep-master,"
According to the Moabite Stone.
It is not clear whether the lambs and rams were sent with the fleeces. The A.V. says "lambs and rams with their wool," in accordance with Josephus – μυριάδας εἴκοσι προβάτων σὺν τοῖς πόκοις. The LXX. has the vague ἐπὶ πόκων, and implies that this was a special fine after a defeat in the revolt (ἐν τῇ ἐπαναστάσει): but comp. Isa. xvi. 1.
2 Chron. xx. 1-30.
Robinson (
Comp. 1 Kings xxii. 7. The phrase "who poured water on the hands of Elijah" is a touch of Oriental custom which the traveller in remote parts of Palestine may still often see. Once, when driven by a storm into the house of the Sheykh of a tribe which had a rather bad reputation for brigandage, I was most hospitably entertained; and the old white-haired Sheykh, his son, and ourselves were waited on by the grandson, a magnificent youth, who immediately after the meal brought out an old richly chased ewer and basin, and poured water over our hands, soiled by eating out of the common dish, of course without spoons or forks.
This seems to have struck Josephus (
Comp. 1 Sam. x. 5; 1 Chron. xxv. 1; Ezek. i. 3, xxxiii. 22.