was never extended to that which was either wrong in itself or inconsistent with their spiritual

* 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 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 thro ugh 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 h is 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.

The king's was language of respectful affection, indeed, but also of unbelief, as if with the removal

of Elisha's presence from amongst them the defense and might of Israel had ceased. Very different

also from the bearing of Elisha when his master had been taken from him was that of Jehoash.

Then the first act of Elisha had been one of faith that dared the utmost, when with the mantle

fallen from his master's shoulders he smote the waters of Jordan, and they parted hither and

thither. On the other hand, almost the first act o f Jehoash in view of the departure of his master

was one of unbelief, that in cowardice shrunk back, even within sound of the prophet's express

directions and of the accompanying assurance of promised Divine help. So the same words have a

very different me aning in the mouths of different persons, nor is there safety in any mere formula,

however sacred or sanctioned. In this also the letter killeth, but the Spirit maketh alive.