EXPLANATIONVerse 19. 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. Jun. and Piscat. 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, and so forth who refused to eat swine’s flesh. 2 Maccabees 6 and 7. 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. Cajet. 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. Seld. Jur. ii. 11. Maimon.—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; ( Bible.) 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, and so forth ep. 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, verse 18, which is generally translated in the present of future, ( Bible.) may be better rendered in the past tense, as the Chal. 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,” and so forth S. Jerom and the Septuagint seem to have read more correctly, when he, and so forth 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 Syr. and Arab. read with an interrogation. “When I shall adore … ( Calmet. or bow down, Bible.) 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, ( Bible.) in a civil capacity even in the temple; ( Menochius. Tirinus. Alex. 2. dis. 7. Santius, and so forth) or, that he obtained pardon for his past transgressions. Bochart, Calmet. and so forth—Earth, as the expression is rendered Genesis 35:16, though here it is lit. “at the chosen season;” electo, not verno. The sense is the same. Cibrath, untranslated by the Septuagint may denote a certain space, or village; ( Bible.) “a furrow,” of 240 feet long, and half that breadth; ( Calmet.) “a mile;” (Chal. 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.—Prot. “a little way.”