The Expositor's Bible Part 9

But (II.) this confusion in the text might not have arisen in the present instance but for the difficulty of Elisha's appearing to send a deliberately false message to Benhadad, and a message which he tells Hazael at the time is false.

Can this be deemed impossible?

With the views prevalent in "those times of ignorance," I think not.

Abraham and Isaac, saints and patriarchs as they were, both told practical falsehoods about their wives. They, indeed, were reproved for this, though not severely; but, on the other hand, Jael is not reproved for her treachery to Sisera; and Samuel, under the semblance of a Divine permission, used a diplomatic ruse when he visited the household of Jesse; and in the apologue of Micaiah a lying spirit is represented as sent forth to do service to Jehovah; and Elisha himself tells a deliberate falsehood to the Syrians at Dothan. The sensitiveness to the duty of always speaking the exact truth is not felt in the East with anything like the intensity that it is in Christian lands; and reluctant as we should be to find in the message of Elisha another instance of that _falsitas dispensativa_ which has been so fatally patronised by some of the Fathers and by many Romish theologians, the love of truth itself would compel us to accept this view of the case, if there were no other possible interpretation.

I think, however, that another view is possible. I think that Elisha may have said to Hazael, "Go, say unto him, Thou shalt surely recover," with the same accent of irony in which Micaiah said at first to the two kings, "Go up to Ramoth-Gilead, and prosper; for the Lord shall deliver it into the hand of the king." I think that his whole manner and the tone of his voice may have shown to Hazael, and may have been meant to show him, that this was not Elisha's real message to Benhadad. Or, to adopt the same line of explanation with an unimportant difference, Elisha may have meant to imply, "Go, follow the bent which I know you _will_ follow; go, carry back to your master the lying message that I said he would recover. But that is not _my_ message. My message, whether it suits your courtier instincts or not, is that Jehovah has warned me that he shall surely die."

That some such meaning as this attaches to the verse seems to be shown by the context. For not only was some reproof involved in Elisha's words, but he showed his grief still more by his manner. It was as though he had said, "Take back what message you choose, but Benhadad will certainly die"; and then he fastened his steady gaze on the soldier's countenance, till Hazael blushed and became uneasy. Only when he noted that Hazael's conscience was troubled by the glittering eyes which seemed to read the inmost secrets of his heart did Elisha drop his glance, and burst into tears. "Why weepeth, my lord?" asked Hazael, in still deeper uneasiness. Whereupon Elisha revealed to him the future. "I weep," he said, "because I see in thee the curse and the avenger of the sins of my native land. Thou wilt become to them a sword of G.o.d; thou wilt set their fortresses on fire; thou wilt slaughter their youths; thou wilt dash their little ones to pieces against the stones; thou wilt rip up their women with child." That he actually inflicted these savageries of warfare on the miserable Israelites we are not told, but we are told that he smote them in all their coasts; that Jehovah delivered them into his hands; that he oppressed Israel all the days of Jehoahaz.[134] That being so, there can be no question that he carried out the same laws of atrocious warfare which belonged to those times and continued long afterwards.

Such atrocities were not only inflicted on the Israelites again and again by the a.s.syrians and others,[135] but they themselves had often inflicted them, and inflicted them with what they believed to be Divine approval, on their own enemies.[136] Centuries after, one of their own poets accounted it a beat.i.tude to him who should dash the children of the Babylonians against the stones.[137]

As the answer of Hazael is usually read and interpreted, we are taught to regard it as an indignant declaration that he could never be guilty of such vile deeds. It is regarded as though it were "an abhorrent repudiation of his future self." The lesson often drawn from it in sermons is that a man may live to do, and to delight in, crimes which he once hated and deemed it impossible that he should ever commit.

The lesson is a most true one, and is capable of a thousand ill.u.s.trations. It conveys the deeply needed warning that those who, even in thought, dabble with wrong courses, which they only regard as venial peccadilloes, may live to commit, without any sense of horror, the most enormous offences. It is the explanation of the terrible fact that youths who once seemed innocent and holy-minded may grow up, step by step, into colossal criminals. "Men," says Scherer, "advance unconsciously from errors to faults, and from faults to crimes, till sensibility is destroyed by the habitual spectacle of guilt, and the most savage atrocities come to be dignified by the name of State policy."

"Lui-meme a son portrait force de rendre hommage, Il fremira d'horreur devant sa propre image."

But true and needful as these lessons are, they are entirely beside the mark as deduced from the story of Hazael. What he said was not, as in our Authorised Version, "But what, is thy servant a dog, that he should do this great thing?" nor by "great thing" does he mean "so deadly a crime." His words, more accurately rendered in our Revision, are, "But what is thy servant, which is but a dog, that he should do this great thing?" or, "But what is the dog, thy servant?" It was a hypocritic deprecation of the future importance and eminence which Elisha had prophesied for him. There is not the least sense of horror either in his words or in his thoughts. He merely means "A mere dog, such as I am, can never accomplish such great designs." A dog in the East is utterly despised;[138] and Hazael, with Oriental irony, calls himself a dog, though he was the Syrian Commander-in-chief--just as a Chinaman, in speaking of himself, adopts the periphrasis "this little thief."

Elisha did not notice his sham humility, but told him, "The Lord hath showed me that thou shalt be King over Syria." The date of the event was B.C. 886.

The scene has sometimes been misrepresented to Elisha's discredit, as though he suggested to the general the crimes of murder and rebellion.

The accusation is entirely untenable. Elisha was, indeed, in one sense, commissioned to anoint Hazael King of Syria, because the cruel soldier had been predestined by G.o.d to that position; but, in another sense, he had no power whatever to give to Hazael the mighty kingdom of Aram, nor to wrest it from the dynasty which had now held it for many generations. All this was brought about by the Divine purpose, in a course of events entirely out of the sphere of the humble man of G.o.d. In the transferring of this crown he was in no sense the agent or the suggester. The thought of usurpation must, without doubt, have been already in Hazael's mind. Benhadad, as far as we know, was childless. At any rate he had no natural heirs, and seems to have been a drunken king, whose reckless undertakings and immense failures had so completely alienated the affections of his subjects from himself and his dynasty, that he died undesired and unlamented, and no hand was uplifted to strike a blow in his defence. It hardly needed a prophet to foresee that the sceptre would be s.n.a.t.c.hed by so strong a hand as that of Hazael from a grasp so feeble as that of Benhadad II.

The utmost that Elisha had done was, under Divine guidance, to read his character and his designs, and to tell him that the accomplishment of these designs was near at hand.

So Hazael went back to Benhadad, and in answer to the eager inquiry, "What said Elisha to thee?" he gave the answer which Elisha had foreseen that he meant to give, and which was in any case a falsehood, for it suppressed half of what Elisha had really said. "He told me,"

said Hazael, "that thou shouldest surely recover."

Was the sequel of the interview the murder of Benhadad by Hazael?

The story has usually been so read, but Elisha had neither prophesied this nor suggested it. The sequel is thus described. "And it came to pa.s.s on the morrow, that _he_ took the coverlet,[139] and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead." The repet.i.tion of the name Hazael in the last clause is superfluous if he was the subject of the previous clause, and it has been consequently conjectured that "he took" is merely the impersonal idiom "one took." Some suppose that, as Benhadad was in the bath, his servant took the bath-cloth, wetted it, and laid its thick folds over the mouth of the helpless king; others, that he soaked the thick quilt, which the king was too weak to lift away.[140] In either case it is hardly likely that a great officer like Hazael would have been in the bath-room or the bed-room of the dying king. Yet we must remember that the Praetorian Praefect Macro is said to have suffocated Tiberius with his bed-clothes. Josephus says that Hazael strangled his master with a net; and, indeed, he has generally been held guilty of the perpetration of the murder. But it is fair to give him the benefit of the doubt. Be that as it may, he seems to have reigned for some forty-six years (B.C. 886-840), and to have bequeathed the sceptre to a son on whom he had bestowed the old dynastic name of Benhadad.

FOOTNOTES:

[131] Jer. xxv. 29; Ezek. x.x.xviii. 21.

[132] See the cases of Samuel (1 Sam. ix. 7), of Ahijah (1 Kings xiv.

3), and of Elisha himself (2 Kings iv. 42).

[133] As Jacob did in sending forward his present to Esau. Comp.

Chardin, _Voyages_, iii. 217.

[134] 2 Kings x. 32, xiii. 3, 22.

[135] Isa. xiii. 15, 16; Hos. x. 14, xiii. 16; Nah. iii. 10.

[136] See Josh. vi. 17, 21; 1 Sam. xv. 3; Lev. xxvii. 28, 29.

[137] Psalm cx.x.xvii. 9.

[138] 1 Sam. xxiv. 14; 2 Sam. ix. 8.

[139] ???????? Jos., _Antt._, IX. iv. 6, d??t??? d???????. Aquila, Symmachus, t? st??a. Michaelis supposed it to be the mosquito-net (????pe???). Comp. 1 Sam. xix. 13. Ewald suggested "bath-mattress"

(iii. 523). Sir G. Grove (_s.v._ "Elisha," _Bibl. Dict._, ii. 923) mentions that Abbas Pasha is said to have been murdered in the same manner. Some, however, think that the measure was taken by way of cure (Bruce, _Travels_, iii. 33. Klostermann, _ad loc._, alters the text at his pleasure).

[140] 2 Kings viii. 15; LXX., t? a???; Vulg., _stragulum_; lit., "woven cloth."

CHAPTER X

(1) _JEHORAM BEN-JEHOSHAPHAT OF JUDAH_

B.C. 851-843

(2) _AHAZIAH BEN-JEHORAM OF JUDAH_

B.C. 843-842

2 KINGS viii. 16-24, 25-29

"Bear like the Turk, no brother near the throne."--POPE.

The narrative now reverts to the kingdom of Judah, of which the historian, mainly occupied with the great deeds of the prophet in Israel, takes at this period but little notice.

He tells us that in the fifth year of Jehoram of Israel, son of Ahab, his namesake and brother-in-law, Jehoram of Judah, began to reign in Judah, though his father, Jehoshaphat, was then king.[141]

The statement is full of difficulties, especially as we have been already told (i. 17) that Jehoram ben-Ahab of Israel began to reign in the _second_ year of Jehoram ben-Jehoshaphat of Judah, and (iii. 1) in the eighteenth year of Jehoshaphat. It is hardly worth while to pause here to disentangle these complexities in a writer who, like most Eastern historians, is content with loose chronological references. By the current mode of reckoning, the twenty-five years of Jehoshaphat's reign may merely mean twenty-three and a month or two of two other years; and some suppose that, when Jehoram of Judah was about sixteen, his father went on the expedition against Moab, and a.s.sociated his son with him in the throne. This is only conjecture.

Jehoshaphat, of all kings, least needed a coadjutor, particularly so weak and worthless a one as his son; and though the a.s.sociation of colleagues with themselves has been common in some realms, there is not a single instance of it in the history of Israel and Judah--the case of Uzziah, who was a leper, not being to the point.[142]

The kings both of Israel and of Judah at this period, with the single exception of the brave and good Jehoshaphat, were unworthy and miserable. The blight of the Jezebel-marriage and the curse of Baal-worship lay upon both kingdoms. It is scarcely possible to find such wretched monarchs as the two sons of Jezebel--Ahaziah and Jehoram in Israel, and the son-in-law and grandson of Jezebel, Jehoram and Ahaziah, in Judah. Their respective reigns are annals of shameful apostasy, and almost unbroken disaster.

Jehoram ben-Jehoshaphat of Judah was thirty-two years old when he began his independent reign, and reigned for eight deplorable years.

The fact that his mother's name is (exceptionally) omitted seems to imply that his father Jehoshaphat set the good example of monogamy.[143] Jehoram was wholly under the influence of Athaliah, his wife, and of Jezebel, his mother-in-law, and he introduced into Judah their alien abominations. He "walked in their way, and did evil in the sight of the Lord." The Chronicler fills up the general remark by saying that he did his utmost to foster idolatry by erecting _bamoth_ in the mountains of Judah, and compelled his people to worship there, in order to decentralise the religious services of the kingdom, and so to diminish the glory of the Temple. He introduced Baal-worship into Judah, and either he or his son was the guilty builder of a temple to Baalim, not only on the "opprobrious mount" on which stood the idolatrous chapels of Solomon, but on the Hill of the House itself.

This temple had its own high priest, and was actually adorned with treasures torn from the Temple of Jehovah.[144] So bad was Jehoram's conduct that the historian can only attribute his non-destruction to the "covenant of salt" which G.o.d had made with David, "to give him a lamp for his children always."

But if actual destruction did not come upon him and his race, he came very near such a fate, and he certainly experienced that "the path of transgressors is hard." There is nothing to record about him but crime and catastrophe. First Edom revolted. Jehoshaphat had subdued the Edomites, and only allowed them to be governed by a va.s.sal; now they threw off the yoke. The Jewish King advanced against them to "Zair"--by which must be meant apparently either Zoar (through which the road to Edom lay), or their capital, Mount Seir.[145] There he was surrounded by the Edomite hosts; and though by a desperate act of valour he cut his way through them at night in spite of their reserve of chariots, yet his army left him in the lurch.[146] Edom succeeded in establishing its final independence, to which we see an allusion in the one hope held out to Esau by Isaac in that "blessing" which was practically a curse.

The loss of so powerful a subject-territory, which now const.i.tuted a source of danger on the eastern frontier of Judah, was succeeded by another disaster on the south-west, in the Shephelah or lowland plain.

Here Libnah revolted,[147] and by gaining its autonomy contracted yet farther the narrow limits of the southern kingdom.

The Book of Kings tells us no more about the Jewish Jehoram, only adding that he died and was buried with his fathers, and was succeeded by his son Ahaziah. But the Book of Chronicles, which adds far darker touches to his character, also heightens to an extraordinary degree the intensity of his punishment. It tells us that he began his reign by the atrocious murder of his six younger brothers, for whom, following the old precedent of Rehoboam, Jehoshaphat had provided by establishing them as governors of various cities. As his throne was secure, we cannot imagine any motive for this brutal ma.s.sacre except the greed of gain, and we can only suppose that, as Jehoram ben-Jehoshaphat became little more than a friendly va.s.sal of his kinsmen in Israel, so he fell under the deadly influence of his wife Athaliah, as completely as his father-in-law had done under the spell of her mother Jezebel. With his brothers he also swept away a number of the chief n.o.bles, who perhaps embraced the cause of his murdered kinsmen. Such conduct breathes the known spirit of Jezebel and of Athaliah. To rebuke him for this wickedness, he received the menace of a tremendous judgment upon his home and people in a writing from _Elijah_, whom we should certainly have a.s.sumed to be dead long before that time. The judgment itself followed. The Philistines and Arabians invaded Judah, captured Jerusalem, and murdered all Jehoram's own children, except Ahaziah, who was the youngest. Then Jehoram, at the age of thirty-eight, was smitten with an incurable disease of the bowels, of which he died two years later, and not only died unlamented, but was refused burial in the sepulchres of the kings. In any case his reign and that of his son and successor were the most miserable in the annals of Judah, as the reigns of their namesakes and kinsmen, Ahaziah ben-Ahab and Jehoram ben-Ahab, were also the most miserable in the annals of Israel.

Jehoram was succeeded on the throne of Judah by his son Ahaziah. If the chronology and the facts be correct, Ahaziah ben-Jehoram of Judah must have been born when his father was only eighteen, though he was the youngest of the king's sons, and so escaped from being ma.s.sacred in the Philistine invasion. He succeeded at the age of twenty-two, and only reigned a single year. During this year his mother, the Gebirah Athaliah, the daughter of Ahab and Jezebel, and granddaughter of the Tyrian Ethbaal, was all-supreme. She bent the weak nature of her son to still further apostasies. She was "his counsellor to do wickedly," and her Baal-priest Mattan was more important than the Aaronic high priest of the despised and desecrated Temple. Never did Judah sink to so low a level, and it was well that the days of Ahaziah of Judah were cut short.

The only event in his reign was the share he took with his uncle Jehoram of Israel in his campaign to protect Ramoth-Gilead from Hazael. The expedition seems to have been successful in its main purpose. Ramoth-Gilead, the key to the districts of Argob and Bashan, was of immense importance for commanding the country beyond Jordan. It seems to be the same as Ramath-Mizpeh (Josh. xiii. 26); and if so, it was the spot where Jacob made his covenant with Laban. Ahab, or his successors, in spite of the disastrous end of the expedition to Ahab personally, had evidently recovered the frontier fortress from the Syrian king.[148] Its position upon a hill made its possession vital to the interests of Gilead; for the master of Ramah was the master of that Trans-Jordanic district. But Hazael had succeeded his murdered master, and was already beginning to fulfil the ruthless mission which Elisha had foreseen with tears. Jehoram ben-Ahab seems to have held his own against Hazael for a time; but in the course of the campaign at Ramoth he was so severely wounded that he was compelled to leave his army under the command of Jehu, and to return to Jezreel, to be healed of his wounds. Thither his nephew Ahaziah of Judah went to visit him; and there, as we shall hear, he too met his doom. That fate, the Chronicler tells us, was the penalty of his iniquities. "The destruction of Ahaziah was of G.o.d by coming to Joram."