205
The "Abana" is, no doubt, the modern Barada or Barady, "the cold river" which divides into seven arms, and flows
through the city o f Damascus. The Pharpar is probably the modern Awaaj, to the south of Damascus.
206
Comp. here also some instructive lessons from the history of Cornelius, Acts 10:7-27.
207
For instances of similar confession see Daniel 2:47; 3:29; 6:26, 27. Those who obje ct to what they call "sudden
conversions" might here learn how rapid, and often more decided and thorough -going is the change of feeling and of
life in those who have had no previous religious preparation.
208
"A blessing" in the sense of a gift. Comp. Genesis 33:10, 11; Judges 1:15; 1 Samuel 25:27; 30:26, and other
passages. We may remark how much more suitable in such circumstances seems the Biblical expression, "a blessing,"
than the modern Western, "a gift."
209
This, we can scarcely doubt, in contradistinction to the heathen altars, which were of stone, and the rites of which,
among the nations inhabiting Palestine and the neighboring countries, represented and embodied all that was most vile.
210
Somewhat similar feelings prompted the construction (according to the account of Benjamin of Tudela) of the
synagogue at Nahardea of stones and earth brought from Palestine; and they may explain the campo santo of Pisa,
where the dead are buried in Palestinian earth.
211
This seems implied in the terms used. The argument is, however, only one of inference. We infer from the mention
of sacrifices which follows, and from the circumstance that the request is addressed to Elisha, that Naaman asked the
two
burdens of Israelitish earth for an altar, which in turn could o nly have been intended for sacrifices. If so, this would
exactly represent an adaptation of the religion of Israel to the circumstances of pious Gentiles. It is strange that this
point is not discussed either in the Talmud or by Jewish commentators, although the latter regard the two mules' burden
of earth as destined for an altar. The Talmud regards Naaman as a proselyte, though not in the complete sense of one
who had become a Jew by circumcision, baptism, and sacrifice (Gitt. 57 b, line 18 from top).
212
Rimmon - or rather Raman and Rammanu - occurs on the Assyrian monuments as the name of the god of thunder,
lightning, and flood (see also the cuneiform account of the Flood, col. ii., line 42, apud Schrader p. 62, and the note on
p. 72, also pp. 205, 206) . The Assyrians regarded Rimmon as identical with Hadad, the god of the sky. But the
introduction of Rimmon in the worship of Damascus casts light on the historical relations between Syria and Assyria
formerly referred to.
213
The alteration in the text implied in this reading only changes a [?] into a w . The amended reading is that of the
LXX.
214
We cannot sympathize with the views of those commentators who either blame Elisha's compliance, or regard him
as not referring to Naaman's words, - in fact, ignoring them - when he bade him "go in peace." On the other hand, we
are keenly alive to the dangers which may beset an indiscriminate application of what we have called the principle of
wide-hearted toleration. The character and limits of it must be learned from Holy Scripture (see especially Romans
14:1; 15:7; 1 Corinthians 8; 9:20-23; Philippians 3:15). And this seems a safe practical principle, that we cannot be too
strict as regards our own conduct, nor yet too charitable (consistently with truth) in interpreting the motives and actions
of others.
215
This, and not "tower" as in the A.V. (ver. 24). Probably the hill on which Samaria was built, and not a hill on which,
as some have supposed, the house of Elisha stood.
216
Except that "mine heart" (ver. 26) s tands for "thy servant" (cf. ver. 25), the words in the Hebrew are exactly the
same.
217
It affords painful evidence of the absence of spiritual understanding, when the Talmud (Sot. 47 a) blames the
conduct of Elisha towards Gehazi, as it does the destruction of the young men at Bethel by the she-bears. Another point