The second year of Joram, &c., counted from the time that he was associated to the throne of his father Josaphat; (Challoner) so that it is said that he reigned also in the 18th year of Josaphat, chap. iii. 1. See also chap. viii. 16. To obviate there apparent contradictions, chronologists suppose that Joram reigned over Israel in the 18th of Josaphat, king of Juda, and in the second year after the latter had appointed his son Joram viceroy. He was associated with his father on the throne two years before his death, and in the 5th of Joram, king of Israel. Examples of this kind are frequent among the Hebrews, and particularly among the Persians, whose chronology is thus rendered very difficult. Why should we allow that the numbers are erroneous, when this explanation will suffice? (Calmet) --- Grotius leaves the matter undecided. (Du Hamel) --- Capel (Crit. p. 414.) maintains that the numbers have been ill transcribed; and so does Houbigant, who asserts that such a mode of writing whould not be tolerated in a profane author; thus the mention of different dates, without intimating how they are to be reconciled. If we should read, that Heraclius began to reign "in the 18th year of Chosroes," and a little after, that he ascended the throne "in the second year of the son of Chosroes," without ever specifying how Heraclius began his reign at two different periods, who would not suspect a mistake? Is it not more rational to throw the blame on the transcriber, than on the author? The modern chronologists seem to have invented the idea of viceroys and simultaneous kings, among the Hebrews, merely to get over difficulties; though the Scripture be entirely silent on this head. Houbigant would therefore read, "in the 22d year of Josaphat," as the mention of Joram seems here improper, his father reigning 25 years. Ochozias began to reign when Josaphat had almost completed his 17th year. See 3 Kings xxii. 52. (Haydock) --- His brother is not specified in Hebrew, Chaldean, Arabic, and in some copies of the Septuagint, but it is in most others, as well as in the Syriac, (Calmet) Josephus, &c., (Haydock) and this is the common opinion. The Roman edition here inserts (Calmet) after Elias spoke, "And the, &c....and Joram," &c., nearly as chap. iii. 1, 2, 3; only for father, it substitutes, "not like his brothers;" and adds, "the wrath of the Lord was enkindled against the house of Achab." No mention is made of the second year of Joram, &c., (Haydock) in any edition of the Septuagint. (Capel) --- In the mean time Josaphat, being returned from the unfortunate expedition with Achab, set his kingdom in order, purifying it from all the vestiges of idolatry, as much as he was able, and appointing proper judges, 2 Paralipomenon xix. CHAPTER I. Heaven. By heaven here is meant, the air, the lowest of the heavenly regions, (Challoner) through which he was carried by the ministry of angels, who directed the storm, to the place designed for him. --- It is generally supposed to be Paradise, (Calmet) whither Henoch had been translated. (Haydock) --- They are still living, (Calmet) and must come again, to invite all to repent. After which they will die martyrs, in the persecution of Antichrist. (Haydock) --- See St. Augustine, de Gen. ad lit. ix. 6., and Apocalypse xi. (Worthington) --- Ecclesiasticus xlviii. 10. (Menochius) --- They are a proof of a future resurrection. (Calmet) --- To decide where the paradise which they inhabit, (Haydock) is situated. would be rash. (St. Chrysostom, hom. 21. in Gen. &c.) Some suppose it is still in some unknown region of the earth: others place it above the sky, (Menochius) or in the bosom of Abraham. (Calmet) --- The Jews (following Munster) assert that Elias penetrated the sphere of fire, where his body was consumed. (Vatable) --- The earthly paradise is very probably no longer existing, in its ancient luxuriant state. (Haydock) --- It may now be covered with the waters of the Persian Gulf. (Worthington) The sons of the prophets. That is, the disciples of the prophets; who seem to have had their schools, like colleges or communities, in Bethel, Jericho, and other places, in the days of Elias and Eliseus. (Challoner) --- Many of these disciples might be also their children. Elias collected some fervent souls together even at Bethel, to preserve the true religion, as much as possible. He visited them before his departure. (Calmet) --- Peace: let not Elias hear us. From thee. Hebrew, "from thy head," thy superior, and raise him into the air, ver. 3. (Calmet) Thee. Elias had tried the constancy of his disciple three times, as Christ required of St. Peter a triple confession of love, John xxi. 17. (Haydock) --- Humility might also prompt the prophet to desire to be alone. (Salien) Mantle. Septuagint Greek: meloten, "sheep skin," (Menochius) such as the prophets wore. The Syriac explains it of an ornament or bandage of the head; others, of a leathren mantle to keep off rain. Ad subitas nunquam scortea diset aquas. (Martial xiv.) Double spirit. A double portion of thy spirit, as thy eldest son and heir: or thy spirit, which is double, in comparison of that which God usually imparteth to his prophets; (Challoner) or the power of working miracles, as well as of prophesying. (Worthington) --- He wishes to excel his fellow disciples, rather than his master. (Tirinus) (Cajetan) (Amama) --- Double often means, great and perfect, Jeremias xvii. 18. If Eliseus even begged that he might perform more and greater wonders than his master, (as Christ enabled his disciples to surpass himself, in this particular, John xiv. 12.; Haydock) he might do it without pride, purely for the glory of God. He certainly shone forth with peculiar splendour; and some have enumerated sixteen or twenty-four of his miracles, while they can only find eight (Lyranus) or twelve recorded of Elias. See Cornelius a Lapide, in Ecclesiasticus xlviii. 13. (Calmet) --- We read a similar expression in Pindar, (Olym. vi.) where Neptune gave his son Jamus "the double treasure of divination," p. 50. Ed. Step. (Haydock) Hard thing. Hebrew literally, "thou art hardened to ask" a thing so difficult, and which I have not the power to grant. But I will pray that thou mayst receive it; (Calmet) and I feel confident that thou wilt, if God shall grant thee the power to see me, at my departure. (Haydock) --- This he did, ver. 12. (Menochius) --- Elias had perhaps imagined that his disciple would have desired some of his clothes, or some advice. (Calmet) --- He left him his mantle, (ver. 13.; Haydock) and by prayer was enabled to communicate his spirit to him; as Moses and the apostles did to their assistants in the ministry. (Calmet) Horses. Angels assumed these forms, (Grotius) or a cloud, resembling a fiery chariot and horses, was impelled by a strong wind, under their guidance. (Tostat) (Menochius) (Salien, the year before Christ 914.) --- As the name of Elias is very like Helios, "the sun," some have supposed that hey have the same meaning: (Sedulius, pasc. 1.) but the Hebrew term signifies, "He is my God." The pagans have taken occasion from this history to represent the sun drawn in a fiery chariot, by horses composed of the same element.Animosos ignibus illis, Quos in pectore habent, quos ore &naribus efflant. (Ovid, Metam. xii.) (Calmet) --- Heaven; (see ver. 1.) where he lives free from all disturbance. (Tirinus) --- It is a constant, that he will come again before the last judgment; as his representative, John the Baptist, announced the first appearance of our Redeemer. (St. Gregory, hom. 7. in Ev.) Of this the Jews were convinced. (St. Justin Martyr, Dialogue with Trypho) See Malachias iv. 5. Thereof. Thou alone wast equal to an army, in our defence. Chariots were then very common. (Calmet) --- Chaldean and Vatable, "Thou wast, by thy prayer, better to Israel than chariots and horses." So we should call a person, a pillar of the state, &c. (Tirinus) --- In giving the character of Elias, the Holy Ghost dwells in a particular manner on his burning zeal. (Calmet) --- Elias stood up as a fire, and his word burnt like a torch...he brought down fire from heaven thrice, on the holocaust, and on the captains. (Haydock) --- Who can glory like to thee? Ecclesiasticus lxviii. 1, 4. See Sts. Ambrose and Chrysostom on Elias. His resemblance with Christ is very striking. His name puts us in mind of Christ's divinity; who burnt with zeal for God's house, (John ii. 17.) was persecuted, (Calmet) raised the dead to life, rose again and ascended triumphant into heaven, having imparted his blessing (Haydock) and his sacraments to his disciples. (Calmet) --- No more, as he was taken from the company of men. (Haydock) --- Pieces, to express his grief, at being deprived of so excellent a master. (Menochius) Mantle, as an earnest of his affection. By the imposition of this mantle, he had been called to be a prophet, 3 Kings xix. 19. Not divided. God thus prevented him from giving way to vanity, (Abulensis, q. 28.) or thinking that he could do any thing himself. (Haydock) --- Elias. Hebrew, "where is he?" (Calmet) --- The original and Septuagint (Alexandrian and Vatican) do not specify that he struck the waters twice, or that they did not divide at first. (Haydock) --- This is taken from other copies of the Septuagint. (Amama) --- The exclamation contains a most fervent prayer. Hebrew, "he smote the waters, and said: Where is the Lord God of Elias? and when he had stricken the," &c., which removes the idea of presumption, which (Haydock) some discover in the words of Eliseus. (Tirinus) (Sanctius) --- Now. Hebrew aph hu. Septuagint Greek: aphpho, retaining the words which Theodotion renders "the hidden" god. (Haydock) --- "Even he himself." (Aquila) (Calmet) --- When I stand so much in need of his assistance, (Menochius) having performed his important functions, which cannot be done without his spirit, nor without the confirmation of miracles, before an unbelieving people. (Haydock) They worshipped him; viz., with an inferior, yet religious veneration, not for any temporal, but spiritual excellency. (Challoner) (Worthington) --- They had stopped on a hill, (Menochius) to see the event, ver. 7. (Haydock) --- Jericho itself is two hours' journey from the Jordan. (Adrichomius) --- The sons of the prophets had seen what had happened at the translation of Elias, and perceiving that Eliseus was invested with his mantle, and with the power of working miracles, they did not hesitate to acknowledge him for their superior, during the absence of Elias, who they expected would return. (Calmet) Valley. It seems such translations were not uncommon, 3 Kings xviii. 12. (Calmet) CHAPTER II. Send. He acquiesces, lest they might think that he was afraid of losing his superiority. (Menochius) Barren, owing to the salt or bituminous waters. Some think that they were muddy and of a loathsome smell. The fountain is still to be seen very abundant and excellent, watering the plain on the west of the city. Its source is about two miles distant on the road to Jerusalem. (Maundrell, p. 134.) (Calmet) --- Other parts of the environs were very fertile. (Menochius) Put salt. He removes ever suspicion of imposture: if the waters were already saline, the remedy would seem contrary to his design, but it would display the miracle in a stronger light; and if they were only fetid and muddy, (Calmet) though (Haydock) salt might rectify a small quantity, (Palladius tit. 9. Vales, &c.) it could never correct the bad qualities of such a fountain for a length of time, by the mere force of nature. (Haydock) --- Josephus (Jewish Wars iv. 8.) represents Eliseus acting like a magician, being desirous to please the pagan readers with various embellishments. (Calmet) Barrenness. By the divine power they are become salubrious. (Haydock) Bald-head. It is not know whether Eliseus was really bald, or only wore his hair short, like the priests of the Lord, and the monks at present. It may also be a term of reproach, of which the emperors Julius C\'e6sar, Domitian, and Otho, were very sensible. C\'e6sar wore a crown of laurel, and Otho a sort of false hair, to hide this deformity. (Suetonius)Quod summum form\'e6 decus est, periere capilli. (Petronius) (Calmet) Cursed them. This curse, which was followed by so visible a judgment of God, was not the effect of passion, or of a desire of revenging himself; but of zeal for religion, which was insulted by these boys, in the person of the prophet, and of a divine inspiration; God being determined to punish in this manner the inhabitants of Bethel, (the chief seat of the calf-worship) who had trained up their children in a prejudice against the true religion and its ministers. (Challoner) --- The boys themselves were not so little as not to be aware of the insult they were offering to a minister of the God of Juda; and probably they acted thus out of hatred to him, at the instigation of their idolatrous parents. (Sanctius) (Calmet) --- Lord. He called on him (Menochius) to revenge his own cause, (Haydock) "that the people might learn to take care of their souls, by the fear of death." (St. Augustine) (Du Hamel) Carmel. To avoid the indignation of the populace, and to instruct his disciples. --- Samaria. That he might be ready to give advice to the two kings, who were meditating an expedition against Moab. (Menochius) Achab. Joram succeeded his brother, chap. i. 17. Baal. This happened after his victory over Moab, ver. 13. (Calmet) --- Salien thinks rather that Josaphat refused to assist him, except he would destroy what had been lately introduced by his parents, as the league with Achab had been blamed. See 2 Paralipomenon xix. 2. The golden calves were of an older standing, and could not be so easily taken from the people. (Menochius) --- Joram was not so wicked as might have been expected. (Calmet) Nourished. Hebrew noked, a term which the Septuagint leave untranslated, means literally, "marked" with some colour by the master.Aut pecori signum, aut numeros impressit acervo. (Georg. i.) Sheep, Symmachus, "large cattle." --- Fleeces; is it commonly supposed every year. This mode of tribute was more usual than paying money. The Moabites were chiefly employed in feeding sheep and cattle; so that it is not wonderful that they should have such great numbers. Dejotarus is represented not only as "a noble Tetrarch, but also as a diligent husbandman and herdsman," pecuarius: (Cicero) which last is the idea which some attach to Mesa. He entered cordially into this war, as he perceived that if Moab succeeded, Edom would follow the same plan. (Menochius) Edom though more circuitous (Calmet) than to cross over the Jordan at Galgal, as the enemy might this be taken unawares, (Menochius) and fresh recruits might be procured from the tributary king of Edom, ver. 9. (Haydock) Yet the want of water made this road more dangerous. Elias, a proverbial expression to denote that he waited upon him, though the prophet's rough manner of living would require but little attendance. So John the Baptist speaks of untying our Saviour's shoes, Matthew iii. (Calmet) --- Providence had sent Eliseus to attend the army (Haydock) contrary to his custom. (Calmet) With him. I am content. (Haydock) --- Others read with an interrogation, as if the reputation of Eliseus was not yet established. (Menochius) --- Him; they go to his tent. No one ever supported the character of God's envoy, or shewed his authority over the most haughty, better than Eliseus. (Calmet) Mother, whom thou supportest. This is not an order, but a sarcasm (Haydock) which the king deserved. (Calmet) --- Christ said to Judas, what thou dost, do quickly, John xiii. 27. (Haydock) --- With what liberty does the prophet speak to an impious king! shewing himself worthy to succeed Elias, and actuated by the like zeal for God. Reverence, "blush at," may imply a degree of censure at Josaphat's being again found in such bad company, ver. 2. (Haydock) --- Hebrew, "If I did not receive (Calmet) or regard the face." (Haydock) Minstrel. The priests and Levites, who officiated in the temple, accompanied the army. Eliseus wants no profane music, (Calmet) but, by this request, shews his respect for the true religion, (Haydock) and by sounding forth the divine praises, in some of David's psalms, wishes to obtain of God the favour which was desired. (Theodoret) (Menochius) --- He had felt some emotion at the sight of Joram, and was sensible that God required a calm. (Calmet) --- He dwells not in a violent wind, &c., 3 Kings xix 11. (Haydock) --- The surprising effects of ancient music to calm the passions are well attested, 1 Kings xvi. 17. By this means St. Francis was raised to the contemplation of heavenly things; and St. Augustine says of himself: "How I wept when I heard thy hymns and canticles, being greatly moved at the delightful harmony of thy church:" suavesonantis Ecclesi\'e6 tu\'e6 vocibus commotus acriter. (Conf. ix. 6. de C. xiv. 24.) --- Upon him, so that he experienced that enthusiasm which shewed that he was actuated by the divine spirit, to speak with all the authority requisite. The pagans strove to imitate the true prophets, but the difference was very evident; no less than the spirit with which they were filled; the former were agitated in a furious manner; the latter were composed and majestic. (Calmet) Ditches. It was then quite dry; the water which should come in the night, would both refresh the army, and bring on the ruin of the Moabites. Tree. This was an exception from the general law; (Deuteronomy xx. 19.; Calmet) or it might only regard the land of Chanaan, which the Hebrews should occupy. (Menochius) (Worthington) --- Stones, which had been gathered off into heaps, Isaias v. 1. Persius calls a field thus cleared, Exossatus ager; (Calmet) as if the bones were taken out. (Haydock) Offered, at sun-rise, Exodus xxix. 38. --- Water, produced miraculously, without any rain being seen; (ver. 17.; Calmet) though it might fall at a distance in Idumea. (Haydock) Upon them. Hebrew, "and upward," both soldiers and those who were usually exempt from service. Blood. The clouds have frequently a reddish colour at sun-rise, which would be reflected in the waters: the sand might also be red. As the Moabites knew that no water could be expected there at that season of the year, and as some examples had occurred of people turning their arms one against another in the night, (Judges vii. 11., and 1 Kings xiv. 20.) they concluded that what they saw was blood. (Calmet) --- God had also destined them for slaughter, (Abulensis, q. 21.) and suffered their imagination and judgment to be deluded. (Haydock) Moab. Hebrew adds, "even in the country." CHAPTER III. Brick walls. It was the proper name of the city of the Moabites. In Hebrew, Kir-Charaseth. (Challoner) --- Isaias xv., and xvi. 7. It was also called Ar, or Arcopolis. --- Remained. Hebrew adds, "with the stones unmolested." They laid siege to it. (Haydock) --- Slingers. Grotius would understand those who attended the machines designed to throw stones, &c. But the slingers kept off the enemy, while others undermined the walls. (Calmet) Edom, hoping that he would favour their escape, or because that part seemed the weakest. Wall, to Chamos, the idol of Moab; (Menochius) or to Moloc, to appease the wrath of the gods. Horrible blindness! The pagans believed, that the most precious thing ought to be sacrificed in very imminent dangers. (Philo Biblius, following Eusebius, pr\'e6p. iv. 16.) --- The Ph\'9cnicians offered such victims to Saturn. Many devoted themselves to death for the safety of the Roman republic; and some were ready to do so, to preserve the lives of Caligula and Nero, before they had given proof of their evil dispositions. (Seutonius xiv.) --- It s thought that Sennacherib intended to treat his two sons in this manner, if they had not prevented him. (Abulensis, in 4 Kings xix. 37.) --- Some imagine that Mesa sacrificed his son to the God of Israel, in imitation of Abraham; (Josephus; Grotius) others, that he slew the son of the king of Edom, out of revenge. (Kimchi, in Amos ii. 1.) --- The Hebrew is ambiguous. (Amama) --- But interpreters generally believe, that the heir of Mesa fell a victim (Calmet) to his father's mistaken zeal, or to his desire to make the enemy retire, when they saw him reduced to such a state of desperation. It had, at least, this effect. (Haydock) --- Indignation, at such a cruel action. (Menochius) --- Septuagint, "there was great repentance" and sorrow. The text may also imply, that God was displeased at Israel for pushing the king to such an extremity; or, they became an object of horror to the surrounding nations. (Calmet) --- The first explanation seems the best; as the Israelites thought the king had been sufficiently punished, and therefore retired. They had no reason to suspect that he would have given way to such madness, nor were they to blame for it. (Haydock) Prophets. Josephus ([Antiquities?] ix. 4.) intimates that this man was Abdias; (3 Kings xviii. 13.) and the Rabbins pretend that Joram was the creditor. But these traditions are destitute of proof; and we know not that Abdias was a prophet. (Calmet) --- Serve him, not as slaves, for the Hebrews were not thus to be sold, except they had commited some crime. (Salien, the year before Christ 913.) See Leviticus xxv. 39. --- But the condition of mercenaries was perhaps little different; (Haydock) and we find that people were sold for debt, Exodus xxi. 7., and Isaias l. 1. The same practice seems to have continued till our Saviour's time, Matthew xviii. 25. Children were regarded as part of a person's property. (Halicar. ii. p. 96.; Plutarch, in Solon et Luculls.) The custom of selling children continued for a long time in our [British] islands. Anoint me, for delicacy or health, Matthew vi. 17. (Menochius) --- To abstain from this unction, in the East, was a great mortification, 2 Kings xiv. 2., and Deuteronomy xxviii. 40. Sanctius supposes, that the woman intended the oil to anoint her body for interment, Matthew xxvi. 12. Hebrew asuc, occurs no where else, and my signify a pot, or "skin of oil." The woman had nothing else. The original does not say what she intended to do with it. (Calmet) --- She might use it for food: (3 Kings xvii. 12.) but the Septuagint agree with the Vulgate. (Haydock) Stood. The grace of God ceases to flow, when the soul is full of vanity. (St. Bernard) --- Charity does not increase, when it bestows nothing. (St. Augustine, ser. 206. de Temp.) Sunam, the birth-place of the beautiful virgin Abisag, (3 Kings i. 3.) at the foot of Thabor, (Calmet) and not above a mile from Carmel, ver. 23. (Tirinus) --- Great woman, "renowned for piety" (Arabic) and riches, ver. 13. (Tirinus) (Menochius) --- "Fearing sins." (Chaldean) This was true greatness! (Haydock) --- Eliseus often passed by her house, when he went to visit the colleges [of prophets] at Bethel, Jericho, &c. (Menochius) Chamber. Hebrew adds, "on the wall," (Haydock) or surrounded "with walls," at the top of the house, where strangers usually lodged. (Calmet) --- After being entertained the first day with the family, they might retire, and live, as if they were at home; some presents being sent to them daily, at least among the Greeks of rank. (Vitruv. vi. 10.) --- The apartment of Eliseus might be separate from the house, that he might be less distracted in his meditations. (Menochius) (Vatable) --- Candlestick, on which many lamps, or even wood, might burn, Exodus xxv. 27. (Calmet) He said, or "he had said;" (Junius and Piscator) so that we may include this and the following verse within a parenthesis, as alluding to what had passed before; (Calmet) unless the woman, out of modesty, did not come into the chamber of the prophet, who addressed her by an interpreter, (Menochius) or servant. (Haydock) --- Army. Eliseus had acquired great influence with Joram, in the war with Moab. (Calmet) --- The ancient canons exhort bishops to present the petitions of the poor to the prince. (Grotius) --- People. I have nothing to fear, (Haydock) and am not in want. (Tirinus) --- I have no quarrel with any person. (Calmet) --- I am of too mean a condition to have anything to do at court. (Abulensis) No son. The desire of one was very natural, particularly to people in good circumstances (Menochius) and of the Hebrew nation. (Haydock) Womb. Hebrew, "At this season, according to the time of life, (Haydock; or of a woman with child, Menochius) thou shalt embrace a son" in thy arms. (Haydock) See Genesis xviii. 10. (Calmet) --- If is added by St. Jerome, agreeably to an usual form of speaking. (Menochius) --- The prophet assures the woman, that she will not only live, but also bear a son, and nurse him. --- Lie, deceive, (ver. 28; Haydock) or flatter me with vain hopes. (Calmet) She might think that the prophet was not actually inspired. (Menochius) --- Through joy, she could hardly believe. See Luke xxiv. 41. (Haydock) Carry. This interpretation suits with the occasion, and is conformable to the Septuagint and Chaldean. (Menochius) --- Literally, "conduct him," but he was sick and little. (Haydock) Bed, esteeming it as a relic, (Haydock) or wishing to excite the man of God to pray for her child, and to conceal its death from her husband. (Menochius) Moon, a day of devotion, (Numbers x. 10.; Calmet) or probably of obligation, like the sabbath, on which no long journey could be undertaken, (Tirinus; ver. 8.) unless for the sake of piety, (Exodus xxvi. 8.) as Sunam is a place six or seven leagues, (Calmet) or eight hours' walk from Carmel. (Adrichomius) (Menochius) --- Piety was not so far decayed in Israel but many fervent souls still went to hear the prophets. (Calmet) It seems this woman had often made such journeys. (Menochius) --- Go. Hebrew, "peace." Protestants, " it shall be well:" let me depart. She is unwilling to reveal the reason of her journey; but her husband was so well convinced of her virtue, that he placed no obstacle in her way. Perhaps he might partly guess what was the matter, as he had sent the child home sick, and saw his wife so desirous to visit the prophet. (Haydock) And do. Hebrew, "unless I bid thee." Some translate, "urge me not to get up, unless," &c. (Chaldean; Arabic, &c.) They suppose that she went on foot, and that the ass was designed for Eliseus. (Vatable) Well. She declines mentioning what she wanted to the servant, in order that she might speak to the prophet in person. (Menochius) --- She might also rationally hope that the child was well in another world. (Haydock) CHAPTER IV. Her. Being aware of the extreme circumspection and modesty of his master. --- Told me. Hence it appears that the prophets were not inspired at all times, 2 Kings vii. 3, "that they might be sensible that what they had was a gift of God." (St. Gregory, hom. in 11 Ezech.) A son. Better had it been for me not to have become a mother, than to be so soon delivered of my child. (Menochius) Salute him not. He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world. (Challoner) --- So must the preachers of the gospel diligently fulfil their important office, Luke x. 4. (St. Gregory, hom. 17.) Urbanity is not reprehended; but no human transaction ought to impede what is divine. (St. Ambrose, ibid.[Luke x. 4.?]) In ancient comedies, slaves are always represented in a hurry. The Jews will not salute any person when they are going to their synagogues, for fear of being distracted in their devotions. (Calmet) --- Eliseus requires the utmost expedition, that the favour might be the greater, Qui cito dat, bis dat. (Menochius) --- He would also prevent his servant from telling any one what he was about, that he might not be touched with vanity, and thus hinder the miracle, which some think was nevertheless the case. (R. Salomon) (Theodoret, q. 17.) (Tirinus) The child is not risen. By the staff of Eliseus is represented the rod of Moses, or the old law, which was incapable of restoring life to mankind, then dead by sin. It was necessary that Christ himself should come in our flesh, to restore us to life again. In this, Eliseus, as a figure of Christ, behoved to go in person to restore the dead child to life. (Challoner) --- St. Augustine (contra Faust. xii. 35.) shews that many like things recorded in the Old Testament are figures of the New. (Worthington) --- Many of the fathers observe, that this miracle was intended to shew the necessity of the Incarnation to redeem lost man. The staff did not therefore restore life. Some lay the blame on Giezi; others on the woman, who required the prophet to come in person; and others suppose that Eliseus followed herein his own spirit. But all this is destitute of proof. (Calmet) --- He might alter his mind (Tirinus) at the request of the woman, and to imitate Elias; (3 Kings xvii. 21.) all by God's direction. (Haydock) --- He had before trusted that God would perform the miracle by means of the staff, as he did formerly by the rod of Moses, or by the mantle of Elias. (Menochius) Warm. Arabic adds, "by his breath," as when God breathed a soul into Adam. (Theodoret, q. 18.) --- Some Greek interpreters have, "he breathed upon him," &c. Upon him. Septuagint, "he breathed," &c. (Calmet) --- Other copies, (Alexandrian and Vatican) "he bent down upon the child seven times, and the child opened his eyes." --- Gaped. Protestants, "sneezed;" (Haydock) in which interpretation, Junius, Montanus, &c., agree. Arabic, "he turned his eyes about seven times." Others, "he trembled," (Calmet) or sighed; (Menochius) or Eliseus "clasped him in his arms," &c. The child died of a headache; (ver. 19.) and sneezing is accounted good for alleviating the pain. Sternutamenta capitis gravedinem emendant. (Pliny, [Natural History?] xxviii. 6.) (Calmet) Ground. To honour the saint, who had done her such a kindness. (Menochius) Galgal, where he had been often before. --- Dwelt. Hebrew, "sat," like disciples attending to the instructions of their master, Acts xxii. 3. (Calmet) --- To one, &c. Hebrew and Septuagint, "to his servant," Giezi. (Menochius) --- Eliseus provided for the temporal as well as for the spiritual wants of his followers. (Haydock) --- The famine had been sent by God, to punish the idolatry of the people, chap. viii. 1. (Menochius) Wild herbs. Hebrew oroth. Septuagint Greek: arioth, may denote any thing that could be "gathered." --- Gourds: colocynthides. They resembled cucumbers; but were so bitter, that they were styled, "the gall of the earth." Vallesius, (Phil. c. 36.) who observes, that a small quantity may cause death, (c. 37.) and that the remedy used by the prophet was supernatural; though Lemnius (c. 7.) asserts, that the mixture of barley-flour would take away the bitterness. (Tirinus) --- It has, in effect, that tendency; but the hand of God must still be acknowledged. (Calmet) Death, poison, &c. Matthiole accounts this fruit poisonous. Baalsalisa, 15 miles south of Diospolis, and to the north of Jerusalem. (Calmet) --- His scrip. Hebrew bctsiklono. Protestants, "in the husk thereof." Carmel, means a greenish ear of corn, (Haydock) which might be rubbed in the hand, and so eaten. (Calmet) Men. The disciples of Christ found the like difficulty, John vi. 9. (Menochius) --- God multiplied the provisions for these 100 men, (Calmet) living in the community at Galgal. (Haydock) King, Benadad, who had defeated Achab, and was slain by Hazael; (chap. viii.; Tirinus) or, according to Salien, Hazael was already king. (Menochius) --- Josephus passes over this history. It is not known for what reason, (Calmet) unless he was staggered at the petition of Naaman, ver. 18, 19. (Haydock) --- Syria. The Rabbins say, by killing Achab, 3 Kings xxii. 34. But their authority is very small; (Haydock) and he might signalize himself on many other occasions. --- Leper. This malady did not exclude him from court. The Hebrews allowed such to appear in public, till the priests had declared them unclean; and other nations viewed the leprosy with less horror. Robbers; soldiers. (Tirinus) (2 Kings iv. 2.) --- Such invaded the dominions of Joachin, chap. xxiv. 2. Irruptions of this nature were then very common, (see Judges xi. 3., and Job i. 15.) and regarded as noble military exploits. When the Greeks first became acquainted with navigation, they exercised themselves in this manner; (Thucydides l.) and the Germans allowed their citizens to take from other people. Juventutis exercend\'e6 ac desidi\'e6 minuend\'e6 causa. (C\'e6sar, Bel. Gal. vi.) Those who had been plundered, were allowed to redeem their goods. (Strabo xi.) --- The Arabs still maintain their right to live upon their neighbours. (Calmet) --- The Christian religion has introduced more gentle manners. --- Maid. It seems, however, she was well informed of the miraculous powers and goodness of Eliseus. (Haydock) Raiment; the tunic and the cloak, (Calmet) of a finer sort. (Tirinus) Leprosy. The cure was deemed very difficult; as it generally kept gaining ground, and destroyed the constitution. See Numbers xii. 12., and Isaias liii 4. (Calmet) --- Me. The letter was, in effect, written in a haughty style, (Menochius) and the king might naturally infer that war would be the consequence. (Haydock) Israel; able to perform much greater wonders, by God's assistance. (Menochius) Messenger. Eliseus supports the dignity of God's envoy, and shews the general that his cure was to be attributed, not to the presence of the prophet, but to the will and goodness of God. Pharphar. Benjamin (p. 53) informs us that the former river serves to water the city, and the second the surrounding gardens. Maundrell could discover no vestiges of these names in Syria, but he describes the Barrady, which supplies Damascus with abundance of water. Stephanus calls it Bardine; and others, the Chrysorroas. The Orontes, which is supposed to be one of these rivers, flows by Antioch into the Mediterranean sea. (Calmet) Father; a title given to masters, kings, &c. The Romans senators were styled, "conscript fathers;" and Homer calls kings "the fathers and shepherds of the people." See Genesis xlv. 8. (Calmet) --- Masters may often derive benefit from the observations of their servants, as Naaman did repeatedly, ver. 2. This may serve to correct their pride. (Haydock) --- Clean. The patient ought not to prescribe rules to his physician. (Menochius) --- How justly might these words be addressed to delicate penitents! (Haydock) Clean. If bathing seven times in the Jordan had been an infallible remedy, there would soon have been no lepers in the land; and our Saviour plainly intimates that the cure was miraculous, Luke iv. 27. The leprosy of Naaman, though inveterate, was cured in an instant. To bathe in a rapid stream, is allowed to be very salutary for removing the diseases of the skin. (Calmet) (Vales. 38.) --- The fathers discover in this miracle, a figure of the Gentiles called to the faith by the Synagogue, which is in servitude, Galatians iv. 25. Baptism cleanses us from all the seven capital sins, (Tertullian, contra Marc. 4.) so that no vestiges remain. (St. Ambrose, &c.) (Calmet) A blessing. A present, (Challoner) accompanied with wishes of happiness, on both sides. We have seen that the prophets generally received such presents. But Eliseus acts with more reserve in regard of this stranger, as St. Paul did towards the new converts; though he received some sustenance from those, who would be less in danger of suspecting that he was actuated by selfish views in preaching the gospel, 2 Corinthians x. 7., and xii. 14., and Matthew x. 8. (Calmet) --- They abstained from every appearance of evil, (Haydock) though they might lawfully have accepted such presents. Eliseus wished to convince Naaman that God's grace was not to be purchased, and to leave a lesson of moderation to future teachers. (Menochius) Mule; the offspring of a horse and of an ass. (Menochius) --- Earth, to make brick for an altar, or to inclose within a box of brass, as was done in the altar of holocausts in the desert; or, in fine, to sprinkle on some clean place, where an altar might be erected, in honour of the true God. He does not inquire what ceremonies were used in the land of Israel, (Calmet) as he was not enrolled by circumcision, among the Hebrews, as an observer of their law; but intended to serve God, like Job, and many other righteous Gentiles, who kept themselves clear of idolatry, and observed the ancient patriarchal religion with a clean heart. (Haydock) --- As God had sanctified the land by the observance of his true religion, Naaman rightly judged that it was fitter for an altar than the earth of his own country. (Worthington) --- The Jews had a particular veneration for it, Psalm ci. 15. They built a synagogue in Persia, with earth and stones taken from Jerusalem. (Benjamin) --- Christians sometimes carry away the same earth. (St. Augustine, de C.[City of God?] xxii. 8.) (Turon. i. 7.) --- The Donatists had a sovereign respect for it; (St. Augustine, ep. 52.) and it is said that St. Helena brought a great quantity to the church of the Holy Cross of Jerusalem, at Rome. (Mabillon, Itin. p. 187.) (Calmet) --- Lord. Out of Palestine, the Gentiles were not prohibited to offer sacrifice to the true God any where; nor were they under any obligation of following the law of Moses. (Abulensis) (Tirinus) Remmon, denotes "a pomegranate," or something "elevated," and is probably an epithet of the sun, the chief idol of the Syrians, which was also styled Adad, "one," as both are united, Zacharias xii. 11. --- Rempham is probably the same divinity, Acts vii. 43. Septuagint here read, Remman. Hesychius explains Ramas, "the highest god." Selden thinks the Elion of the Ph\'9cnicians is understood; Grotius, that Saturn, the highest of the planets, is meant. Serarius declares for Venus, to whom pomegranates were sacred; and P. Martyr for Juno, who held one of these apples in her hand. (Pausan. in Corinth) --- Remmon occurs no where else. --- Hand. This was an honour of the chief favourite, chap. vii. 2. (Calmet) --- Thing. He does not ask leave to commit sin, which would be absurd; though Protestants are not ashamed to accuse the Catholic Church, as if her "indulgences" were pardons for sins to come; though they be in reality no pardon for sin at all, but only a remission of temporal punishment, after the sin has been remitted by penance. Why do they not manfully attack what we really profess to believe? --- When he. Hebrew, "when I bow," &c. (Haydock) Go in peace. What the prophet here allowed, was not an outward conformity to an idolatrous worship, but only a service which by his office he cowed to his master; who, on all public occasions, leaned on him: so that his bowing down when his master bowed himself down, was not in effect adoring the idols; nor was it so understood by the standers by, (since he publicly professed himself a worshipper of the only true and living God) but it was no more than doing a civil office to the king, his master, whose leaning upon him obliged him to bow at the same time that he bowed. (Challoner) --- Some assert that the prophet does not even authorize this civil assistance in the temple of idols, but simply tells Naaman to go in peace, and to think no more of his former religion; that he will beseech the Lord not to suffer him to be exposed to the danger. (Junius and Piscator) (Calmet) --- Some formerly pleaded this example, to excuse their occasional conformity in going to the Protestant churches, as the law required. But the case was very different. Greater perfection is required in the new law. They had not to act in the capacity of Naaman; and their attendance was considered a profession of a false religion. Their directors loudly condemned the practice. They ought rather to have imitated Eleazar, &c., who refused to eat swine's flesh, 2 Machabees vi., and vii. (Worthington) --- Though the king intended to adore the idol, Naaman referred his worship, to God alone. (Bristow, Mot. 23.; Theodoret, q. 19.; and a Greek interpreter.) --- The Hebrew term signifies, either to adore mentally, or to bend down; which latter is the sense applicable to Naaman. (Cajetan) (Amama) --- His "request must certainly refer to the time past, and not to that to come; as if he begged an indulgence in idolatry, or of countenancing his master's idol-worship, by his presence." (Button, Dict.) --- The Jews foolishly pretend (Calmet) that "the proselyte of dwelling," like Naaman, might return to the service of idols, in his own country, without its being imputed to him. (Selden, Jur. ii. 11.) (Maimonides) --- The conduct of the Syrian convert, whether past or future, undoubtedly filled him with alarm. If he considered the danger of a merely civil attendance upon the king, in an idolatrous temple, we cannot condemn him for idle scrupulosity; (Haycock) since many have found a difficulty in admitting the lawfulness of such a practice, and have even blamed both Naaman and the prophet. (Greg. de Valentia, &c., ep. Cornelius a Lapide) (Calmet) --- But if the practice was irreprehensible, as most interpreters assert, the answer of Eliseus might give this assurance to Naaman, and inform him that he need be under no farther apprehension on that account. God in peace. These words do not expressly solve the difficulty; but he mode in which they were uttered might intimate, either that the general would be no longer under that embarrassment, (as we do not read that he ever attended the king of Syria into the temple afterwards) or that God had forgiven his former offences, and particularly the scandalous idolatry which now gave him so much pain. The original, ver. 18, which is generally translated in the present of future, (Haydock) may be better rendered in the past tense, as the Chaldean has it. "In this thing the Lord pardon thy servant. My master going into the temple of Remmon to worship there, and leaning upon my hand, and I worshipped in the temple of Remmon, when I did worship in the temple of Remmon, that the Lord pardon," &c. St. Jerome and the Septuagint seem to have read more correctly, when he, &c. We may also render it in the present tense, "and I worship," or, "am wont to adore;" not that he meant to prevaricate any longer. The Syriac and Arabic read with an interrogation. "When I shall adore....(Calmet; or bow down, Haydock) wil the Lord pardon me?" But this rather increases the difficulty. (Calmet) --- We may therefore conclude either that Naaman had no decision, or that he had leave to serve his master, (Haydock) in a civil capacity even in the temple; (Menochius; Tirinus; Alex. 2. dis. 7.; Santius, &c.) or, that he obtained pardon for his past transgressions. (Bochart; Calmet, &c.) --- Earth, as the expression is rendered [in] Genesis xxxv. 16., thoug here it is literally, "at the chosen season;" electo, not verno. The sense is the same. Cibrath, untranslated by the Septuagint, may denote a certain space, or village; (Haydock) "a furrow," of 240 feet long, and half that breadth; (Calmet) "a mile;" (Chaldean; Pagnin) or a portion of time allowed by the law, about a quarter of an hour, during which a mile, or sabbath-day's journey, might be performed. (Tirinus) --- Protestants, "a little way." Liveth. How unnecessary was this oath! But the Simoniac has no regard for any thing but money. (Haydock) Him. The weight must have been considerable, (6000 sicles, ver. 26., and Exodus xxxviii. 25.; Haydock) otherwise Giezi would have preferred carrying them himself, that his master might not know. (Calmet) --- He had pretended a reluctance to take more than one talent, not to swerve from his master's injunctions. (Menochius) Evening. Septuagint, Syriac, &c., seems to have read aupol, instead of the present Hebrew hopel, eminence," (Calmet) Protestants, "tower," (Haydock) at or near Samaria; when Giezi thought proper to take the burden himself to prevent detection. Eliseus would hardly dismiss the Syrians, when the night was so near at hand. (Calmet) --- It might however be found more eligible to travel in the evening, (Haydock) as it was now the spring or summer season, (Tirinus) or at least warm, ver. 10. (Haydock) Present is not expressed in Hebrew but must be understood. Protestants, "Went not mine heart with thee. " (Haydock) --- God has revealed the whole transaction to me. (Menochius) --- Heart in Scripture, often denotes the spirit or soul. (Haydock) For ever. Not perhaps to those who might be already born, unless they were accomplices in the crime. The leprosy is hereditary. Giezi was punished for simony, in selling the miracle, as well as for lying and disobedience. (Calmet) --- He might also have given occasion to Naaman to judge ill of his master; as the false prophets were noted for such avarice, Micheas iii. 11. But Eliseus would probably take care to give him better information. (Tirinus) --- He did not require his servant to give up what he had unjustly received, as the general had made over the property to him; and he thought proper to leave it in the hands of Giezi, to indemnity him for past services, and that he might have wherewith to support himself, as he now dismissed him from his company. (Salien, the year before Christ 903.) --- Snow, and therefore more incurable. (Tirinus) --- See Leviticus xiii. (Calmet) --- "All the covetous and misers, together with their riches, possess the leprosy of Giezi:" thesaurum criminum congregarunt. (St. Ambrose) Giezi prefigured Judas, the false apostles of Christ, and all those who buy or sell spiritual things. By their avarice, they procure infamy in this world, and damnation in the next. (St. Augustine, ep. 208, de Temp.) (Worthington)