20<\/strong>. Bring me a new cruse, and put salt therein<\/em> ] The purity and freshness of the vessel were to typify the purification wrought upon the spring. Salt too is significant of preservation and purity. We are not however to think of this as the means whereby the healing was wrought, but only as an outward sign to point to the work which was supernaturally performed. The old word ‘cruse’ = a cup, is akin to the more modern ‘cruet’ and ‘crucible’, and occurs before in the A.V. (1Ki 14:3<\/span>).<\/p>\n The new cruse and the salt are evidently chosen from a regard to symbolizm. The foul stream represents sin, and to cleanse it emblems of purity must he taken. Hence, the clean new dish previously unused, and thus untainted; and the salt, a common Scriptural symbol of incorruption (see Lev 2:13<\/span>; Eze 43:24<\/span>; Mat 5:13<\/span>, etc.).<\/P><\/p>\n A new cruse; <\/B>partly that there might be no ground of suspicion that the cure was wrought by any natural virtue of any thing which was or had been in the cruse before, but only by Gods power; and partly that there might be no legal pollution in it which might offend God, and hinder his miraculous operation by it. <\/P> Put salt therein; <\/B>a most improper remedy; for salt naturally makes waters brackish, and lands barren. Hereby therefore he would show that this was effected solely by the Divine power, which could work either without means, or against them. <\/P> <\/p>\n 20. Bring me a new cruse, and putsalt therein<\/B>The noxious qualities of the water could not becorrected by the infusion of saltfor, supposing the salt waspossessed of such a property, a whole spring could not be purified bya dishful for a day, much less in all future time. The pouring in ofthe salt was a symbolic act with which Elisha accompanied the word ofthe Lord, by which the spring was healed [KEIL].<\/P><\/p>\n And he said, bring me a new cruse, and put salt therein<\/strong>,…. One that had never been used, that it might not be thought that the virtue was owing to anything that had been, or was, put into it:<\/p>\n and they brought it to him<\/strong>; the pot with the salt in it.<\/p>\n (20) A new cruse.<\/strong>Vessel<\/em>; either dish, bowl,<\/em> or cup <\/em>(lhth<\/em>); only here. (Comp. lhth<\/em>, 2Ch. 35:16<\/span> : and the Targum, (lhth<\/em>.) A new<\/em> one, because the holy purpose demanded an instrument uncontaminated by use. (Comp. Num. 19:2<\/span>; 2Sa. 6:3<\/span>.)<\/p>\n Salt.<\/strong>As an antiseptic, an appropriate sacramental medium of the Divine influence which was to expel the corruption of the spring.<\/p>\n 20<\/strong>. <\/strong> A new cruse <\/strong> Never used in any common or unholy service. <\/p>\n Put salt therein <\/strong> Elisha, in working this miracle, would seem to make use of means just as did Jesus when he put spittle on the blind man’s eyes.<\/p>\n Joh 9:6<\/span>; Mar 8:23<\/span>. “The injurious property and effect was not taken from the water by the salt, poured in; for even if the salt actually possessed this power, a whole spring could not be corrected by a single dish of salt, even for one day, much less for a longer time, or forever. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which alone the spring was healed. Salt, on account of its power of preserving from putrescence and decay, is the symbol of incorruptibility, and of life removing death. The new dish was also a symbol of purity and inviolateness.” Keil.<\/p>\n 2Ki 2:20 And he said, Bring me a new cruse, and put salt therein. And they brought [it] to him.<\/p>\n Ver. 20. And he said, Bring me, &c.<\/strong> ] Jericho is now become a receptacle of prophets; it is reason that any place should fare the better for the presence of such. <\/p>\n <\/p>\n A new cruse,<\/strong> ] Whereby it might appear that the miracle was not wrought by virtue of anything that had been in it before. <\/p>\n <\/p>\n And put salt therein.<\/strong> ] Salt was more likely to make the waters brackish, than to sweeten them. Salsum in amarum<\/em> was a strange way to heal. God oft worketh by contraries, that his power may the more appear.<\/p>\n cruse. Occurs only here. <\/p>\n salt therein: Jdg 9:45, Eze 47:11, Zep 2:9 <\/p>\n Reciprocal: 2Ki 8:4 – all the great 2Ki 20:7 – Take a lump Col 4:6 – seasoned<\/p>\n 2Ki 2:20. And he said, Bring me a new cruise He says new, partly that there might be no ground of suspicion that the cure was wrought by the natural virtue of any thing which was or had been in the cruise before, but only by Gods power; and partly that there might be no legal pollution in it which might offend God, and hinder his miraculous operation by it. And put salt therein A most improper remedy; for salt naturally makes waters brackish, and lands barren, Hereby therefore he intended to show, that the change desired was to be effected, not by any natural means, but solely by the divine power, which could work either without means or against them. Thus Christ anointed the eyes of a blind man with clay, when he was going to restore him to sight, that he might show that no natural cause was concerned in his cure; clay, according to its natural effect, being more likely to injure his eyes than benefit them.<\/p>\n And he said, Bring me a new cruse, and put salt therein. And they brought [it] to him. 20. Bring me a new cruse, and put salt therein ] The purity and freshness of the vessel were to typify the purification wrought upon the spring. Salt too is significant of preservation and purity. We are … Continue reading “Exegetical and Hermeneutical Commentary of 2 Kings 2:20”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9583","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9583","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9583"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9583\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9583"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9583"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9583"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"