Elisha: "The Man of God."
Hamilton Smith.
Contents
INTRODUCTION
1. THE CALL OF ELISHA 1 Kings 19: 14-21
2. THE SERVANT'S TRAINING 2 Kings 2: 1-14
3. THE SONS OF THE PROPHETS 2 Kings 2: 15-18
4. THE MEN OF THE CITY 2 Kings 2: 19-22
5. THE MOCKERS OF BETHEL 2 Kings 2: 23-25
6. THE KINGS AND THEIR ARMIES 2 Kings 3
7. THE WIDOW'S OIL 2 Kings 4: 1-7
8. THE SHUNAMMITE 2 Kings 4: 8-37
9. THE TIME OF DEARTH 2 Kings 4: 38-41
10. THE MULTITUDE FED 2 Kings 4: 42-44
11. THE HEALING OF THE LEPER 2 Kings 5: 1-19
12. THE SERVANT OF THE PROPHET 2 Kings 5: 20-27
13. THE BORROWED AXE 2 Kings 6: 1-7
14. THE SYRIAN RAIDS 2 Kings 6: 8-23
15. THE SIEGE OF SAMARIA 2 Kings 6: 24-7
16. THE SEVEN YEARS' FAMINE 2 Kings 8: 1-6
17. THE KING OF SYRIA 2 Kings 8: 7-15
18. THE ANOINTING OF JEHU 2 Kings 9
19. THE DEATH OF ELISHA 2 Kings 13: 14-25
PREFACE
The meaning of the name Elisha is "God the Saviour;" and, in conformity with his name, he was used, above all prophets in Old Testament days, to set forth the sovereign grace and mercy of God to a guilty people. In his day the Rulers, and institutions of the land in the hands of the Priesthood, had entirely failed to maintain the people in relationship with God. The warnings of Elijah had failed to recall the people to God. Thus, the utter ruin of God's people being manifested, God falls back upon His own sovereignty and raises up a man who, independent of the sacred and divinely appointed temple, and the official and divinely appointed Priesthood, goes through the Land of the apostate ten tribes performing miracles of mercy, and dispensing the grace of God to all who have faith to avail themselves of it.
Thus, in the history of Elisha, we see an illustration of the important principle that though God appoints institutions for His people to observe, He is not bound by them, nor limited to them, if man fails in his responsibility. In all these ways of sovereign grace Elisha has the high honour of foreshadowing the coming of Christ, the Anointed of God, who, in His day, went about doing good, apart From the authority of Priests and Rulers, asserting the sovereign right of God to rise above the institutions of the law, such as the Sabbath, in order to show grace to sinners.
INTRODUCTION
Never, in the course of Israel's history, had the moral condition of the nation been so low as in the reign of king Ahab. Of this weak and wicked man we read, that he "did evil in the sight of the Lord above all that were before him." The law was broken. The worship of idols was all but universal: men bowed down to the golden calves at Bethel and Dan: false prophets conducted their idolatrous rites in Jehovah's land. Under the leadership of the king, and his idolatrous wife, the nation had apostatized from Jehovah, and proved itself ripe for judgment.
Nevertheless, God lingers over this judgment-doomed nation. Instead of overwhelming the people with the judgment they deserve, God sends His prophet Elijah to expose their true condition and recall them to Himself. The life and miracles of Elijah had been one long witness against the nation's utter apostasy from the moral law and the worship of Jehovah. The years of drought, the fire from heaven, the destruction of the prophets of Baal, the judgment of the Captains and their Fifties, the doom pronounced against the king in the vineyard of Naboth, and the letter to the apostate king of Judah, foretelling a coming plague, were all solemn denunciations of prevailing evils.
Alas! the ministry of Elijah only brought to light the utter ruin of the nation in responsibility. It clearly showed that, not only the nation had broken the law, and sunk into idolatry, but that prophecy — which recalls a failing people to God — was entirely powerless to effect any restoration. In spite of a ministry accompanied by the warning signs of a famine on earth, and fire from heaven, the prophet of God is rejected by a blinded and idolatrous nation. Having fulfilled his ministry, the faithful but rejected prophet forsakes the land of Israel by way of Jordan — the river of death — and is taken to heaven by the whirlwind.
Thus as far as Israel is concerned, all is over. The nation has utterly failed to secure, or maintain, the blessing of God on the ground of the fulfilment of its responsibilities. Apparently nothing remains but the execution of the judgment they deserve. Here, however, we are permitted to see the wonders of the ways of God. For God uses the wickedness of man to disclose the resources of His own heart. Man had utterly failed, and God had shown that He is not indifferent to sin, and in His own time must act in Judgment. Nevertheless, God is sovereign, and reserves to Himself His sovereign rights of grace. Thus it comes to pass, that instead of cutting off the nation in judgment, God falls back on His sovereign grace. On the one hand He secures for Himself a remnant that have not bowed the knee to Baal; on the other hand He sends to a guilty nation a ministry of grace for every one who has faith to avail himself of grace. This ministry, being a ministry of grace, cannot be confined to the bounds of Israel. Its source lies outside the land, and, while sent to Israel, is available to the Gentile.
Elisha is the chosen vessel to carry this new ministry of grace to a ruined world. As one has said Elisha "completes by a ministry of grace in the power of life, what Elijah had begun in righteousness against idolatry." Elisha returns to the land that Elijah had left. The curse was there; widows are in need; hunger and famine are in the land; enemies oppose and death is over all. Into this scene of sin and ruin Elisha comes with power from on high, to display, in the midst of a dark world, the grace of heaven that can meet the need of man. Thus it comes to pass as Elisha passes on his way, the curse is removed; the needs of the widow are met; the barren woman becomes fruitful; the dead are raised; evil is averted; the hungry are fed; the leper is healed; enemies are baffled and defeated; earth's famine yields before heaven's plenty, and out of death there comes forth life.
Thus it becomes manifest that the ministry of Elisha wears an entirely different character to that of his great forerunner. Moreover, the manner of life of the two prophets, while in keeping with their respective ministries, was of necessity wholly different. Elijah led a life, for the most part, remote from the haunts of men: Elisha moved among the masses, on familiar terms with his fellow-men. Elijah was found by lonely streams, in desert ways and mountain caves: Elisha is found in the cities of men, and the camps of kings. Elijah is entertained by a humble widow of Sarepta: Elisha is the guest of the rich woman of Shunem.
These differences of life and manners were right and beautiful in their season. It was fitting that the one who has been rightly described as "the sworn enemy of all persons and institutions which interfered with the honour of the Lord God of Israel," should lead a life of strict separation from the nation that he so sternly condemned. Equally right that the one whose great mission is to declare the mercy of God to a guilty world, should freely move amongst his fellow men.
Nevertheless, the prophets were alike in their holy separation from the evils of the times. If Elisha moves amongst his fellow men as the intimate of kings and, at times, the companion of the great of the earth, he is wholly apart from the evil of their lives. He brings mercy to the guilty but walks apart from their guilt. He enriches others with the blessings of heaven, though content to remain a poor man on earth. As another has so truly said ," It was for others he occupied his resources and strength in God. He was rich, but not for himself. Thus — he meets the inconveniences of nature; — without a purse he relieves the poor; — without a commissariat he feeds armies — the deadly thing he makes harmless; — without bread he gives food to a multitude, and gathers fragments; — without medicine he heals disease; — without armies or soldiers, he defeats enemies; — in famine he supplies a nation; — though dead he communicates life."
May we not add that, in all these shining ways of grace, Elisha is leading our thoughts to that far greater One who became poor that we through His poverty might be rich. In the spirit of Elijah, the great forerunner of Christ had dwelt in desert places, there to bring to light a godly remnant, and there to denounce the evils of a wicked and adulterous generation. Thus he prepared the way of the Lord, who, as the Son of Man, came "eating and drinking" with the children of men, as He moved amongst the needy crowds, dispensing the grace of God in a ruined world.
1. THE CALL OF ELISHA 1 Kings 19: 14-21
Elisha is first brought to our notice in the Lord's charge to Elijah, in the day of the prophet's despondency. Disappointed at the failure of his mission, embittered against the professing people of God, and occupied with himself, Elijah had, with a wounded spirit, spoken well of himself and nothing but evil of God's people. He imagined that he alone was standing for God, and that the entire nation was against him, seeking his life to take it away.
Elijah has to learn that the Lord has other instruments to carry out His government; other servants to maintain a witness for Himself; and, amongst the people of God, seven thousand that have not bowed the knee to Baal. Thus it comes to pass that Elijah has to retrace his steps from Horeb and anoint Elisha, the son of Shaphat, as prophet in his room.
How often in our own day, with its increasing corruption, we, with our limited outlook, may be led to imagine that the work of God depends upon one or two devoted and faithful servants of the Lord, and that with their removal all testimony for the Lord will cease. We have to learn that though servants pass God remains, and that God has other servants in preparation for His service, and, unknown to us, God has His hidden ones who have not bowed down to prevailing evils.
In obedience to the Lord's word, Elijah departs from Horeb to seek Elisha. The one chosen to take the place of the prophet is not found amongst the great men of the earth. God is no respector of persons, and in choosing His servants God is not restricted to the great and noble. He may indeed employ the rich and the learned, kings and priests, as He sees fit. But at times He pours contempt on all our pride by taking up a man from the humblest walks of life to perform the highest spiritual service. He can use a little maid to bless a great man; He can take a lad from the sheepfolds to be the leader of His people Israel; He can use the betrothed of a carpenter to bring into this scene the Saviour of the world; and having brought the Saviour into the world, He can use some lowly fishermen to turn the world upside down. Thus it comes to pass, in the days of Elijah, He calls a simple husbandman from following the plough to be the prophet of his age.
Moreover, those that God calls to His service, are not the idle and ease-loving men of the world. Elisha is patiently pursuing his calling "ploughing with twelve yoke of oxen before him, and he with the twelfth," when the call comes. So David, in an earlier day, was keeping the sheep when called to be the king. And the disciples of a later day were casting their nets into the sea, or mending nets, when called to follow the King of kings.
It is upon this busy man that Elijah casts his mantle, an act that may signify that Elisha is called to take the place, exhibit the character, and act in the spirit of its owner. And thus the spiritual instincts of Elisha would appear to interpret the act, for we read, "He left the oxen and ran after Elijah." If, however, there is a divinely given readiness to follow Elijah, there is a natural reluctance to leave his loved ones. So he can say, "Let, me, I pray thee, kiss my father and my mother, and then I will follow thee." Elijah's answer throws the responsibility of responding to God's call entirely upon Elisha. "Go back again," he says, "for what have I done to thee?" He will use neither force nor command. No pressure shall be put on Elisha: he is left to discern the import of Elijah's action, and he is free to "go back" to his loved ones, or go forward with the rejected and persecuted prophet.
If Elisha's actions betray some looking back to the things that are behind, they also prove him to be an overcomer that celebrates his surrender of his things by providing a feast for others. In his day and measure, as one has remarked, he sold what he had and gave to the poor. Having thus finished with his earthly calling, "he arose, and went after Elijah, and ministered unto him." The man that had hitherto patiently pursued the daily round, toiling in the field, is now to be prepared to set forth the wonders of God's grace by following Elijah as his servant and companion.
2. THE SERVANT'S TRAINING 2 Kings 2: 1-14
We hear nothing of Elisha from the time of his call, until the day when Elijah is translated. This we can understand, seeing that Elisha was anointed to be the prophet in the room of Elijah. The two ministries could not co-exist. When, however, the end of Elijah's pilgrimage is reached, Elisha comes to the front as the companion of his last journey and the witness of his rapture. As we follow these men of God in these mystic scenes, does it not become clear that the circumstances connected with Elijah's translation to heaven, become Elisha's preparation for service on earth?
How often we are permitted to see, in Scripture, that God trains in secret those whom He purposes to use in public. Joseph has his secret training with God in prison, before he can be a public witness for God in the palace. For forty years Moses keeps the flock of Jethro at the back of the desert, before he becomes the leader of God's flock through the desert. Unknown to others, David overcomes the lion and bear, before he publicly enters into conflict with the giant. So Elisha must have his training as the servant and companion of Elijah, before he can take his place as the prophet of God and the witness of grace. Thus only will he be a vessel and fit for the Master's use and prepared unto every good work.
In this last journey there are scenes to be visited, tests to be faced, and lessons to be learnt. The places visited, so famous in Israel's history with God, must surely have had deep significance for Elisha as indeed for all who would serve the Lord.
Gilgal, the starting point of their journey, was the place of Israel's first encampment in the land, after their passage of the Jordan. There the people were circumcised, and there the Lord could say to Joshua, "This day have I rolled away the reproach of Egypt from off you" (Joshua 4: 19; Joshua 5: 2-9). In the light of Christianity we are privileged to enter into the spiritual meaning of circumcision. From the Epistle to the Colossians we understand that this rite sets forth the judgment of the body of the flesh in the death of Christ, and the believer's practical mortification of the flesh (Col. 2: 11; Col. 3: 5). Not only has God dealt with the believer's sins, but, at the cross, God has dealt with the old man that produced the sins. God's abhorrence of the flesh, His judgment upon the flesh, and His sentence of death against the flesh, have all been expressed in, and borne by, Christ on the cross. So the believer can say, "Our old man has been crucified with Christ." On the ground of what God has wrought through Christ, the believer is exhorted to "mortify" every form in which the flesh may seek to show itself. We are to treat every expression of the flesh as a member of that "old man" upon which death has been executed. If the flesh is thus judged the reproach of Egypt will be rolled away from us. It will no longer be manifest that we have ever been in the world; the manner of life we lived when in the world will no longer be allowed or seen. How deeply important that we should learn, and put in practice, this first great lesson, if we, in our day, are to be, in any sense, in the room of the glorious Man that has gone to heaven.
Bethel was the second stage of the journey — a place famous in the history of the patriarch Jacob (Gen. 28: 15-19). There the Lord appeared to poor failing Jacob in the dreary place where his sin had cast him, and in sovereign grace blessed him unconditionally. For twenty years Jacob was to be a wanderer in strange lands; but he is assured that God will be with him, God will keep him, God will bring him again to the Land, and that God will be true to His word. Thus Elisha, at the commencement of his ministry, is assured, like Jacob of old, that he is blessed by the sovereign grace of a faithful God of which he is to become the witness. Good too if we take our pilgrim journey in all the blessed assurance that God is with us, will support us, and bring us at last to see for ourselves that what His love has purposed for us is the only thing worth living for.
Jericho is the next halting place in this remarkable journey. It was by Jericho that Joshua had the revelation of the Captain of the host of the Lord, with the drawn sword. At Jericho, too, the people first encountered the enemy that barred their entrance to the Land; there to learn that the Captain of the Lord's host was mightier than all the power of the enemy (Joshua 5: 13-15: 6). Good for the man who is going to witness before kings and face their murderous hatred, to be reminded that in fighting the Lord's battles he will be supported by the Lord's host directed by the Captain of the host. And so, in after years, Elisha found, when besieged in Dothan by a host with horses and chariots, that the power for him was greater than the host of the Syrians that encompassed him, for "Behold, the mountain was full of horses and chariots of fire." In this the Christian day, it is still our privilege to take our journey to glory, and face every enemy, that disputes our present possession and enjoyment of God's purpose for us, under the leadership of the Captain of our salvation (Heb. 2: 10).
The last stage of this notable journey is reached at Jordan, the river that is such a constant type of actual death by which all links with the world are broken. Both Elijah and Elisha cross it, indeed, dry shod; but typically they pass through death, one to ascend to heavenly scenes, the other to witness of heavenly grace in a world to which in spirit he is dead.
Thus, may we not say, that through these notable places, Elisha is reminded, and we are to learn, at Gilgal the holiness of God that demands the judgment of the flesh; at Bethel the unchanging grace of God which blesses us, keeps us, and secures to us the end of our journey; at Jericho the mighty power of God by which we are sustained; and at Jordan, of separation from the world that we may enter upon heavenly ground and become the witnesses of a heavenly life that, setting forth the grace of God, can say, "Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?" (2 Kings 5: 26).
Furthermore, not only is Elisha reminded of great truths at the different stages of this last journey, but his affections are put to the test by Elijah's thrice repeated words, "Tarry here, I pray thee." The instructions to go forward to these different places were given to Elijah. No command was given to Elisha to accompany him. If then he follows Elijah it is wholly a question of affection. And the test draws out his affection, for three times Elisha replies, "As the Lord liveth, and as thy soul liveth, I will not leave thee."
Has this no voice for believers in this our day? Is it not by affection for Christ that we are moved to learn the lessons that come before us in the different stages of this striking journey? The doctrine of God's judgment on the flesh, must first be learned as the starting point of our identification with Christ; for who can walk with Christ with unjudged flesh? But can it be learnt otherwise than by hearts that are set upon Christ? Then, too, the truth of the House of God, set forth by Bethel, discovering to us the purpose of God, can only be learnt by a heart that longs to know the mind of Christ. Further, God's judgment on the world system, set forth in Jericho, can only be entered into by one, who in mind and affection is set upon another world. Lastly, the lesson of Jordan — the waiving and setting aside of the earthly order in favour of a present heavenly order of things, calls for a love that can overcome the land that flows with milk and honey, by being set upon the Man, that has gone to heaven.
Moreover, there were those who twice reminded Elisha that the Lord was about to take away his master. These sons of the prophets, with more knowledge than heart, would only hinder Elisha's communion with his master, by occupying him with himself and his loss. Elisha silences these intrusions upon his soul's communion by saying, "I know it; hold ye your peace." He says, as it were, "Why should I not go with my lord Elijah and learn what it means to be in his company at Gilgal? Why should I not learn with him the lesson of Bethel? Why should I be parted from him, when passing through Jericho? Why should I not be identified! with him in his passage through Jordan, even if it means leaving behind the earthly blessings of the Land, to be found with him in the outside place of reproach; for beyond the place of reproach there is another scene, a heavenly scene, and my affections are captured by the one that is going into that new scene?"
Thus the last stage of the journey is reached. Intruders have been silenced, affections have been kindled, leading Elisha to cleave to his master through all these changing scenes. The parting moment has come; Elijah is about to be rapt to heaven; Elisha, bereft of his master, is to be left behind in an apostatizing religious nation, who once were Jehovah's people. In this solemn moment Elijah utters his final word, "Ask what I shall do for thee, before I be taken away from thee." Could this offer have been made before? Is it not, as it were, the supreme test for Elisha? Will not the answer make manifest whether Elisha has entered into the spirit of his call? Whether he has profited by his companionship with Elijah? Whether, above all, he has learnt the lessons of Gilgal, Bethel, Jericho, and Jordan? Will it not make manifest whether Elisha has before him earthly gain, fleshly ambition, and worldly power, or is his sole purpose henceforth to be in the prophet's room, and witness to the sovereign grace of God as the representative of man that has gone to heaven?
Very blessedly Elisha's answer discloses his single-hearted devotedness. He asks for neither long life, nor earthly riches, nor worldly fame. He covets none of those things the natural man values, but rather that which the spiritual man needs; for he says, "Let a double portion of thy spirit be upon me." This by no means implies that he asks for twice as much gift, or power, as Elijah possessed. The Hebrew word implies the double portion of the elder son (Deut. 21: 17). Only Elisha asks not for a double portion of material wealth, but for a double portion of spiritual power. Other prophets will need spiritual power, but, if Elisha is anointed to take the place of Elijah — to be in his room — then, indeed, he will require a spiritual power twice as much as that of any other prophet.
Elijah replies, "Thou hast asked a hard thing." To gain riches, and fame, and worldly power, may entail toil and vexation of spirit, but they are not "hard" things, for men of the world can obtain these material advantages. To obtain, or confer, spiritual power is entirely outside the capabilities of the natural man. Nevertheless, says Elijah, "If thou see me when I am taken from thee, it shall be so unto thee; but if not it shall not be so." The granting of his request for a double portion of spiritual power, is made to turn upon Elisha seeing Elijah in his new position as the ascended man. The sight of Elijah in heaven will be the secret of Elisha's power on earth.
Herein, surely, are mysteries of which Christianity has revealed the spiritual meaning. For do we not know that faith's vision of Christ in the glory is the secret of power for the Christian on earth? Was it not strikingly so in the case of the first Christian martyr, for looking up steadfastly into heaven he could say, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God." In the light of that vision Stephen was so endued with power from on high that, like his Master, he can pray for his murderers, and, amidst the falling stones, calmly commit his spirit to the Lord Jesus. So, too, the Apostle of the Gentiles, commences his Christian career with the sight of Christ in the glory; and in the light of that vision he walked as a witness for Christ on earth through all the years of his devoted life. For ourselves does not the same Apostle tell us that, "We all looking on the glory of the Lord with unveiled face are transformed according to the same image from glory to glory" (2 Cor. 3: 18)? We must catch the vision of the Lord in glory, if in any sense we are to represent on earth that blessed and perfect Man who has gone to glory.
So it came to pass, "as they still went on and talked, that, behold there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven." Elisha saw it, and cried, "My father, my father, the chariot of Israel and the horsemen there
Nothing quite like this great scene had ever taken place on earth. As one has said, "It is far above the silent removal of Enoch, and far below the calm majesty, of the ascension, when no chariots of fire were needed to sweep the Risen Body of the Redeemer from the earth: when as they beheld, He was taken up, and a cloud received Him out of their sight."
If, however, Elisha sees his master ascend to heaven, we also read, "He saw him no more." He sees him in the heavens to which he had ascended, but on earth he sees him no more. Has this no voice for the Christian? Does not the Apostle say, "Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we Him no more" (2 Cor. 5: 16)? Words that by no means imply that we are not to consider Christ in His path through this world, and learn of Him, as we delight our souls in His lowly grace, His tender love, and infinite holiness. They plainly tell us, however, that we are no longer to know Him in connection with Israel and this world. We are, rather, to know Him as the Leader of a heavenly band, and in heavenly relationships. Devoted but ignorant disciples, may say, "We trusted that it had been He which should have redeemed Israel." Corrupt Christendom may attempt to connect the Name of Christ with their schemes for the improvement of man and the betterment of the world; but the Christian taught in the mind of the Lord will take his place outside the world, while pressing on to Christ in glory, refusing to connect Christ with a world that nailed Him to the cross.
The result of thus knowing Christ in His new place in heaven is very happily set forth in picture in the case of Elisha. The vision of the ascended Elijah leads to a twofold action on his part. First "he took hold of his own clothes, and rent them in pieces"; an act that signifies the laying aside of one character in order to exhibit a character that is entirely new, for the garment speaks of the practical righteousness of the saints and the character they exhibit before the world. Elisha did not simply lay them aside to be taken again on certain occasions; he made them useless for future wear by rending them in twain. Then, secondly, "He took up also the mantle of Elijah that fell from him." Henceforth he will exhibit the character of the man that has gone to heaven. So, too, the Apostle after saying we know Christ no more after the flesh, can go on to say, "Therefore if any man be in Christ, he is a new creature: old things are passed away: behold, all things are become new."
At once Elisha acts in the power of the new life. He comes back into a ruined nation, guilty of having broken the law, defiled by idolatry, and apostate from Jehovah, and in the midst of this scene of wretchedness and desolation he presents the sovereignty of God rising above all man's sin, and acting in the supremacy of grace for those who have faith to avail themselves of blessing on the ground of grace.
3. THE SONS OF THE PROPHETS 2 Kings 2: 15-18.
The blessed effects of Elisha's training are now made manifest to others. He becomes a witness before the world of the one that has gone to heaven. The sons of the prophets take note of his new character; for, looking upon Elisha, they say, "The spirit of Elijah doth rest upon Elisha." They look at a man on earth, and they see the spirit and character of a man in heaven.
Has this no voice for us in this Christian day? Does this not set forth in picture our highest privilege and responsibility as Christians? For are we not left on earth to represent the Man in the glory? Paul could speak of the Corinthian saints as being "Christ's epistle" known and read of all men. The Spirit had written Christ in their hearts, and, in the measure in which the Spirit read Christ in their hearts, the world read Christ in their lives.
Alas! are we not too often like the sons of the prophets, who could appreciate the spirit of Elijah in another, though exhibiting little of this spirit in themselves? They had a measure of knowledge, for they knew when the moment had come for Elijah to be rapt to heaven, but they had no heart to follow in that last journey. They stood to view "afar off"; they watched the prophet go down to Jordan, they never, like Elisha, went through Jordan. They never walked and talked with Elijah beyond Jordan. They never beheld the chariot of fire, and horses of fire, nor did they see the prophet rapt to heaven by a whirlwind.
Nevertheless they recognise, with a measure of appreciation, the blessed effects upon the man that has seen these wonders. They bow themselves to the ground before him, and thus show that they see, in Elisha, one who moves on a higher spiritual level than themselves. They are willing to take the place of servants to one whom they recognise as servant of the Lord.
Are we not oftentimes like these men? We see that Christ has died for us; we are slow to accept His death as our death. We know perhaps little of a walk in communion with Him on resurrection ground, and what it is to behold Him as a living Man in the glory. Yet we can appreciate in others the effect of this personal intimacy with Christ. For there is no gainsaying the man who is characterized by the spirit of the Man that has gone to heaven. The world could take knowledge of Peter and John, "that they had been with Jesus "; and looking upon Stephen they "saw his face as it had been the face of an angel," and "were not able to resist the wisdom and the spirit by which he spake" (Acts 4: 13; Acts 6: 10, 15).
Not only, however, were the sons of the prophets dull of heart, but they were slow of apprehension, and worse they were marked by unbelief. And yet withal they had a great show of natural strength: they have their "fifty strong men." But the thoughts of nature cannot rise above the mountains and valleys of earth. Only faith's trans-piercing gaze can see the vision of the man in heaven.
Thus unbelief is the first characteristic of the sphere in which Elisha is to be a witness; and this is found in those who make a religious profession. Nature cannot believe that the grace of God can take a man to heaven, though ready to suggest that the Spirit of God can take a man up to cast him down to earth. They knew, indeed, that Elijah was to be taken away, but apparently they did not believe that he was taken to heaven. They had knowledge, but they lacked faith. Elisha, ashamed of their unbelief, allows them to prove the vanity of their natural resources, by sending their fifty men on a fruitless three days search
4. THE MEN OF THE CITY 2 Kings 2: 19-22.
The world in the midst of which Elisha is a 1 witness to the grace of God is not only an unbelieving world, but, as the result of its unbelief, is a world under the curse. Very fittingly then Elisha's mission of grace commences at Jericho, the place of the curse. Joshua had said, "Cursed be the man before the Lord that riseth up and buildeth this city of Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it." So it came to pass, for in the days of Ahab, a man arose who defied the Lord by building Jericho, with the loss of his two sons "according to the word of the Lord that he spake by Joshua" (Joshua 6: 26: 1 Kings 16: 31).
The situation was pleasant, but the water was bad and the ground barren. Such is this world; at times outwardly fair, but over all the blight of the curse. Its sources of refreshment fail to satisfy. It promises much but brings nothing to fruition. It cannot meet the needs of man.
Elisha, however, is present with healing grace; a beautiful picture of Christ who, having nothing of this world's goods, yet dispenses blessing on every hand, using His grace for the good of others. The men of the city have faith to avail themselves of the grace that is in Elisha. They come to him with their need. The prophet asks for a new cruse and salt therein, speaking of the preserving character of grace linked, not with the flesh, but with a "new vessel." Was not Christ the "new vessel" filled with the preserving grace of God?
Then we read, Elisha "went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the Lord, I have healed these waters; there shall not be from thence any more death or barren land." So will it be in the days yet to come: in the very scene where the curse was pronounced, where the curse has fallen, there the curse will be removed. God will dwell with men — new vessels, made like to Christ filled with preserving grace. Then indeed there will be no more death nor curse, for the former things will have passed away.
5. THE MOCKERS OF BETHEL 2 Kings 2: 23-25.
In reading the story of Elisha it must ever be remembered that his mission was to present the grace of God to a guilty nation. For this reason his miracles are almost without exception miracles of grace. The three exceptions — the mocking youths who are cursed, Gehazi who is stricken with leprosy, and the death of the lord on whose hand the king leaned, are in perfect keeping with the prophet's mission. In every case the judgment is the direct outcome of slighting grace.
Thus while witness is given to God's sovereign grace in a number of striking miracles, there is also a witness to the inevitable judgment that will overtake those who reject, or falsify, or slight, the grace of God. At the beginning of his ministry Elisha has to learn that if he brings grace and blessing into the scene of the curse, he will be confronted by those who reject grace, and mock at the vessel of grace. Thus it comes to pass as the prophet went up to Bethel, he is met by a band of youths who mock at the ascension of Elijah. In derision they say to Elisha, "Go up, thou bald head; go up, thou bald head.
The sons of the prophets betray ignorance and unbelief as to the ascension. The "men of the city" may be indifferent to ascension, but the children of Bethel mock at ascension. In Bethel, the place that was distinguished in the history of Israel as the house of God, we find a band of mockers. Nor is it otherwise in this day of grace. There is still ignorance and unbelief in the religious circle, and indifference among the men of the world, but the most terrible mark of the last days will be the appearance of scoffers in the Christian profession — that which professes to be the house of God. For such there is nothing but judgment, — a judgment that begins at the house of God (2 Peter 3: 3: 1 Peter 4: 17).
Thus it was in the day of Elisha. The ascension of Elijah to heaven, the double portion of the spirit that rests on Elisha, the activities of grace for the blessing of man, are merely subjects for sport. The solemn result is that the one who is the minister of grace invokes the judgment upon those who reject it.
6. THE KINGS AND THEIR ARMIES 2 Kings 3
Hitherto Elisha has been the minister of grace in a limited circle: he now commences his public ministry in connection with the apostate nation. Through his intervention, three kings and their armies are saved from destruction, and a great victory gained over the enemies of God's people.
The whole scene vividly portrays the low and humiliating condition of the professing people of God. Jehoram, the king of the ten tribes, though putting away certain idols, wrought evil in the sight of the Lord, and departed not from the sins of Jeroboam which made Israel to sin. In the government of God, Moab is allowed to rebel. To quell this rebellion Jehoram seeks the aid of the king of Judah. Jehoshaphat, himself a God-fearing man, falls into the snare. He abandons godly separation, enters into an unholy alliance with Jehoram, and thus sinks to the level of this wicked king. He joins with him to fight his battles, saying, "I will go up, I am as thou art, my people as thy people, and my horses as thy horses."
Moreover, both these kings — who profess the worship of Jehovah — are found in alliance with the heathen king of Edom, an enemy of God. Thus we have the strange alliance of a wicked king, a God-fearing king, and a heathen king.
Without thought of God or reference to God, these three kings make their plans, and proceed to put them into practice. All seems to promise well until, at the end of seven days, they are confronted with circumstances that threaten their destruction, not by hand of the enemy, but from lack of water.
Stirred by an uneasy conscience, the king of Israel sees in these circumstances the hand of the Lord, who, he assumes, has called together these three kings to deliver them into the hands of Moab. If, however, the trial arouses the guilty fears of the apostate king, it also manifests the God-fearing character of the king of Judah. Both kings think of the Lord; one can only see in the trial that the Lord is against them in judgment; the other sees in the trial an occasion to turn to the Lord as their only resource. Jehoshaphat says, "Is there not here a prophet of the Lord, that we may enquire of the Lord by him?" Far better had he enquired of the Lord before starting on this expedition in company with the king of Israel. However, faced with the terrible circumstances, he is recalled to the Lord.
This enquiry brings Elisha to the front. The prophet's first words bear a bold witness against the wicked king of Israel, with whom he refuses to be associated, for, he asks, "What have I to do with thee?" This question is not only an exposure of the apostasy of the king of Israel, but a rebuke to the king of Judah, Jehoshaphat, a true saint, but who, walking according to the flesh, had formed an unholy alliance with Jehoram, and said, "I am as thou art, and my people as thy people." Elisha, walking according to the spirit of Elijah, refuses all association with Jehoram, saying, "What have I to do with thee?"
Doubtless, the king of Judah would never have consented to bow down with Jehoram before the golden calves. Nevertheless, he is ensnared into joining with one to fight the Lord's enemies with whom he cannot worship. Alas! how often in Christian days, has this scene been re-enacted. Under the plea of love, and helping in the service of the Lord, the believer has been drawn into association with those with whom he could not join in worship before the Lord. Such alliances set the blessing of men above the honour of the Lord. Are we not thus warned against the easy-going kindness of human nature that can at times betray us into thoughtlessly saying to those who are in a false position, I am as thou art, my people as thy people"? Again does not this scene warn us to "Watch and pray, that ye enter not into temptation"? Not only to "watch" against the snares of the enemy, but to "pray," so that every step is taken in dependence upon God. It is well that we turn to God when a false step has plunged us into difficulty; but better far to walk in the spirit of prayer and dependence, and thus escape every crooked path.
Elisha, while refusing all association with Jehoram, and indirectly rebuking Jehoshaphat, does not hesitate to link himself with what is of God, and with the man that is in any little measure standing for God. He thus regards the presence of Jehoshaphat; otherwise he would not have looked toward the king of Israel, nor seen him.
None the less, the confusion caused by this unholy alliance between the two kings, is so great, that Elisha is hampered in discerning the mind of the Lord. Hence he calls for a minstrel. His mind must be diverted from all that is around him, and put in touch with heavenly scenes to know the Lord's mind. No minstrel was needed to condemn the apostate king of Israel, nor rebuke the folly and weakness of the king of Judah; when, however, it is a question of discerning the mind of heaven, then at once there is the need of the minstrel. The man of God must have his mind diverted from the utter confusion around, the destruction with which God's people are faced, and the consequent distress into which they are plunged. He cannot learn the mind of the Lord by dwelling upon the sorrowful circumstances. He is not indifferent to them; he does not ignore them; but if he is to learn how the Lord would have him to act he must be lifted above the distressing circumstances of an earthly scene into the serene calm of that heavenly scene into which Elijah had ascended, and from which Elisha had come forth to minister the sovereign grace of God in the midst of a ruined people.
In our own day, do we not at times need the minstrel - or that which the minstrel signifies? Are we not often faced with circumstances in which the evil is so apparent that it is easily detected, and condemned without any great call upon our spirituality? To discern, however, the mind of the Lord in the circumstances, demands far greater spirituality. For this we need to have our spirits withdrawn from the things of earth so that, undistractedly looking to the Lord, we may be able to see the condition of His people as He sees it, and thus gain His mind. The fact that it is easy to expose the evils that afflict the people of God, but difficult to find the remedy, only proves how much we need the minstrel — the abstraction of spirit from the confused issues amongst the people of God, that will alone enable us to learn the mind of the Lord.
Had Elisha only taken into account the wickedness of Jehoram, the failure of Jehoshaphat, and the distressing circumstances into which they were brought by this unholy alliance, he might have argued that the kings were only reaping what they had sown, and that evidently it was the Lord's mind that they should suffer a great defeat.
By the minstrel Elisha is lifted above the circumstances of God's people on earth into the calm of the Lord's presence in heaven, there to learn that the mind of the Lord is very different from what the mind of nature might expect. Elisha discovers that the Lord was going to use the occasion of His people's failure, and distress, to vindicate His own glory and magnify His grace. Not only would He preserve His people from the destruction that their own folly merited, but He would grant them a signal victory over their enemies. And thus it came to pass, the kings and their armies are saved, by God's gracious and miraculous intervention, and a great victory is gained over their enemies.
Nevertheless, it is well for us to note that, in spite of God's grace delivering His people from destruction, and giving them a victory over their enemies, there is no revival Godward. In Judah, there are indeed revivals Godward, as well as victories manward; but in all the sad history of Israel, though God may come to their help in their distress, there are no recorded revivals toward God.
7. THE WIDOW'S OIL 2 Kings 4: 1-7.
The God that "telleth the number of the stars," and "calleth them by their names," is the God that "healeth the broken in heart." The stars are too high, and the sorrows of a broken heart too deep, for us to reach: but the God that can count the myriad stars of heaven, can stoop to heal one broken heart on earth (Ps. 147: 3, 4). The grace of God that has saved kings and their armies from destruction, is able to meet the need of one desolate widow. Elisha, too, the minister of this grace, is as ready to come to the help of this lowly widow as before he had been the willing servant of kings. If he saves the great ones of the earth in their difficulties, he will also save the poor in their distress.
The widow of a son of the prophets — one who feared the Lord — is threatened with the loss of her two sons to meet the claims of her creditor. That the widow of a prophet could be reduced to such straits is surely a solemn reflection on the low condition of the nation.
However, the woman has faith to avail herself of the grace that is ministered by Elisha. She spreads out her case before the prophet. He enquires, "What shall I do for thee? Tell me, what hast thou in the house?" Thus she is not only a woman with deep need, but it becomes manifest that her own resources are utterly insufficient to meet the need.
This surely is in harmony with the way of the Lord; for in His day, when the disciples tell Him of the need of the multitude, before exercising His grace, He makes manifest their utter inability to meet the case by asking, "How many loaves have ye?" The Lord's question brings to light that they had but five loaves and two small fishes. But what are they among so many? So Elisha's question brings to light that the widow has nothing in her house "save a pot of oil." But how can that save her from the claims of the creditor?
Such questions, whether on the part of the Master or the servant, prepare the way for the display of the grace of God. The Lord takes the five loaves and the two fishes and looking up to heaven blesses them. Thus having brought the disciples' little in touch with heaven's plenty, it more than meets the needs of the multitude. So with the widow's pot of oil: when brought into touch with the power of God in grace, it will more than meet her need.
Nevertheless, Elisha uses the pot of oil, even as the Lord uses the loaves and the fishes. In both cases they are provisions of God, and as such are not ignored. Another has said, "God does not allow us to be placed in circumstances which bear no evidence of His providing mercies. They may be very small and scanty, yet faith appropriates them, and encouraging the soul in God proclaims, 'The Lord is my helper,' not outside His mercies, but through them." God had provided the widow with the personal means to meet her need, though she had to be directed how to use the means in dependence upon God. The neighbours can only provide the occasion to use the means at her disposal. Again it has been said, "The testimony in asking the loan of an empty vessel was that she, who was known to be in such abject circumstances, had something to put into them. She might doubtless have been taunted that her poverty was notorious, and that it was folly to borrow empty vessels. She had only boldly to say, 'The Lord is my helper.'" In using the means she must, however, shut the door upon all outside influences, and thus express her dependence upon God. Thus, while the grace of God comes in to meet her need, God does not ignore the gift with which she was endowed, small though it may be. In using it in dependence upon God she finds that it increases, with the result that her debts are paid and means provided for her living. Such is the mercy of God and the way it takes to meet our necessities. It was thus with the multitude in the Lord's day: their need was fully met, but the mercy of God was greater than their need. When all were filled there were still twelve baskets of fragments gathered up.
Moreover, has not this mystic scene an underlying spiritual meaning for believers? Here was one who wanted a blessing from God, and yet had nothing in her house save a pot of oil. Nevertheless, in the pot of oil there was the potential means provided by God to meet all her needs, and sustain her life. However, in order that God may use the oil, He needs empty vessels. The woman's part was to provide the empty vessels, God will fill them. There was no lack in the supply of oil. The lack came on the woman's side. The oil stayed because there was not a vessel more.
Thus it is with the believer to-day who desires that all his spiritual needs may be met, and that he may enter upon the fulness of life. He has the power for this life in the gift of the Holy Spirit, of whom oil in Scripture is the constant type. There is the exhortation, "Be filled with the Spirit." However, to be filled with the Spirit, God must have empty vessels. There is oftentimes with us the allowance of unjudged flesh. The heart is filled with so much that is not Christ. The world in different degrees, and the flesh in varied forms, is allowed, and thus there is little room for the oil. We need to shut the door upon the world, and the flesh, in order that the Spirit that we possess may fill our hearts and, thus walking according to the Spirit and minding the things of the Spirit, we may find life and peace, "for the mind of the flesh is death; but the mind of the Spirit life and peace" (Rom. 8: 6, N. Tr.).
"What is our work when God a blessing would impart?
To bring the empty vessel of a needy heart."
Nor is the application of this incident limited to the individual. The Church, widowed by Christ's absence, fails to meet her responsibilities. Yet the Holy Ghost abides, and as we recognise His presence, and are subject to His ministry, we are enabled to face all our responsibilities, and as a result of God's operation live of the rest. All the fulness of the Godhead, as set forth in Christ in glory, is available for us.
8. THE SHUNAMMITE (2 Kings 4: 8-37).
The beautiful story of the Shunammite was cast in a dark day in the history of Israel. The king of Israel "wrought evil in the sight of the Lord." The idols set up by Jeroboam were still worshipped by the people. The morally decadent nation was moving on to judgment.
In spite of the low state of the professing people of God, we are permitted to see that God was working in sovereign grace, through His servant Elisha, bringing to light a remnant that God had reserved to Himself, of whom the Shunammite is a shining example. Her story cannot fail to encourage believers who find themselves living in a yet darker day. On every hand the corrupt systems of Christendom are seeking to unite in a great worldly union in which every vital truth of Christianity will be lost, only to end in uniting into a lifeless mass to be spued out of Christ's mouth. Yet how good to know that in such a day God is working in sovereign grace, and still has His elect; little known by the world, but well known and recognised by God. As it was in the days of Elisha, and in the days of Malachi, so it has been in every dark day, and still is in these the darkest of all days — the closing days of Christendom.
In such days God observes, and listens to those who fear His name, and speak often one to another; and He keeps a book of remembrance for those that fear the Lord, and think upon His name. Thus it is that God has kept in remembrance for His praise, and our encouragement, the beautiful traits in the character of the Shunammite, that witness to the reality of her faith, and mark her off as one of God's elect.
She comes before us as a great woman of Shunem — a woman of wealth and position. None the less she was not ashamed to constrain a humble ploughman to enter her house to eat bread. She was not forgetful to entertain strangers. Her faith in God was proved by her hospitality to the servant of God, and she had her reward.
Moreover, there was with her spiritual discernment. She can say to her husband, of Elisha, "I perceive that this is an holy man of God." Blessed, indeed, that there should have been in Elisha the display of a character which marked him, in the eyes of others, as "an holy man of God;" blessed, too, that in the great woman of Shunem there was an appreciation of such a character. We may well covet both things — the Christian life so lived that all men can discern that we are disciples of Christ; and the deep appreciation of such a life when set forth in others. Does this not again bespeak the faith of God's elect? As we should say, "Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth Him that begat loveth him also that is begotten of Him" (1 John 5: 1).
Furthermore, her faith leads to practical service. It was no part of her work as a woman to go forth in public service, but she did what she could. She uses her means to make provision in private, for one that God was using in public. Moreover, she does so in a way that proves she had right spiritual instincts. She knew what was suited to one who witnessed against the wickedness of men, and testified to the grace of God. Therefore it is that she does not make provision for the prophet according to the resources of her wealth, and the rich appointments that would be natural to a great woman. She only provides that which would be suited to the simple tastes and needs of "an holy man of God." "A little chamber" with simple furnishings — a bed, a table, a stool, and a candlestick — she felt would be in accord with the mind of one who was apart from the world and its ways, and who had been in touch with heavenly scenes.
Thus it is she meets the need of the prophet; but she does so without ostentation. She entertains according to the needs and tastes of her guest, and with no thought of exalting herself in the eyes of her guest by making a parade of her wealth. In the "little chamber" there was no provision to meet the lust of the eye, the lust of the flesh and the pride of life; but there was all necessary provision to meet the need of a heavenly stranger.
And this perception of his tastes, and provision for his needs, is duly appreciated by the prophet, who gladly avails himself of her kindness. Furthermore, Elisha will show that he is not unmindful of her goodness, and would fain make some recompense. He has just been the instrument of saving kings, captains, and their armies from an overwhelming catastrophe, and doubtless, at the moment, could have obtained favours from high quarters. Would then this great woman like Elisha to speak to the king, or captain of the host, on her behalf? Her answer is very beautiful, and gives further proof that she is imbued with the spirit of God's elect. She says, "I dwell among mine own people." She is satisfied to be outside the high circles of a corrupt world, and has no desire for its distinctions and favours. She would fain pursue her retired way with her own people, content to be unknown by the great ones of the earth. Happy for us, if belonging to that privileged heavenly company, that the Lord recognises as "His own" we take a place outside this world, not fearing its frowns, nor courting its favours, and whole-heartedly identify ourselves with that company as our "own company" (John 13: 1: Acts 4: 23).
Elisha, however, has other resources to draw upon than the kings and captains of this world. He is in touch with higher powers and heavenly courts. He can draw upon the mighty power of God "who quickeneth the dead." Blessing from this heavenly source the woman will not refuse, though, at the moment, what Elisha proposes, seems almost beyond her faith. However, in due time, she learns like the wife of Abraham, in a day that was past, and the wife of Zacharias, in a day yet to come, that God can quicken the dead, and that what He has promised He is able to perform. So it comes to pass; in due season, she embraces a son.
There is, however, another and a deeper lesson she has to learn. Through experience, trying indeed to the flesh, she will discover that the life-giving God is also the God of resurrection. Had not Abraham to learn this lesson on Mount Moriah? And have we not also to learn that God is not only the Quickener who gives life, He is also the God of resurrection that can give back life when death has shown its power? To learn this lesson, Abraham, in his day, had to bind Isaac to the altar on Mount Moriah, and the woman must face the death of her beloved child. So it came to pass when the child was grown, there came a day when he was stricken down in the field and was carried to the mother to die in her arms.
This sore trial very blessedly brings out the faith of the Shunammite. In perfect calmness she lays the dead child on the bed of the man of God, and shutting the door upon him went out. She utters no word of what has happened to her husband, but simply calls upon him to supply her with a young man, and one of the asses, to go to the man of God. The one who was the instrument to give life is the one to whom she turns in the presence of death.
Her husband, ignorant of what has happened, asks, "Wherefore wilt thou go to him to-day? It is neither new moon, nor sabbath." If he thinks of the man of God, it is only in connection with new moons and sabbaths. Like many another, in this day, his only thought of God is connected with a religious festival, or the outward observance of a day. The links that faith has with God are matters of life and death. Faith, however, may not be able to argue with unbelief, or meet the questions raised by mere reason; but faith can say in the darkest moment, "It is well" (N. Tr.). Thus the faith of the Shunammite, rising above the sorrow that filled her mother's heart, knowing that the dead child is lying in the prophet's chamber, and in the face of all the questions of unbelief, can say, "It is well."
Having obtained the servant and the ass, she hastens to the man of God. Elisha, seeing her coming, sends Gehazi to meet her. To all his enquiries she has but one answer, "It is well;" but she will not unburden her heart to the servant. Pressing on to the man of God she flings herself at his feet uttering a few broken sentences that reveal to Elisha the cause of her trouble.
Immediately Elisha sends Gehazi with his staff to lay upon the face of the child. However, this does not satisfy the woman: her faith clings to the man of God. Her faith refused to be hindered by her husband, with his talk of new moons and sabbaths, from going to the man of God; and now that she has come she will not leave the man of God by reason of Gehazi and the staff. Thus it is she says, "As the Lord liveth, and as thy soul liveth, I will not leave thee." She rightly feels that servants and staves will be of no avail. Nothing but the power of God brought in by one who is in touch with God will restore the dead child.
Her spiritual instincts are right. The prophet goes with her, and on the way the servant meets them with the news that the staff has accomplished nothing. — "The child is not awakened." Arrived at the house, the prophet finds that "the child is dead, and laid upon the bed." He went into the chamber of death and "shut the door upon them twain and prayed unto the Lord." It was a solemn moment in which the prophet felt his utter dependence upon the Lord; and more, he felt the deep necessity of being alone with the Lord. The husband, with his talk of new moons and sabbaths; the servant, with his staff, and the woman with her sorrow, must all be shut out. Religious observances will not bring the child back; the staff, that may meet every day circumstances, will be of no avail in this sore strait; grief, however real will not recall the child. It must be the Lord alone who can raise the dead. Thus it is that Elisha, "shut the door . . . and prayed unto the Lord."
Furthermore) the prophet identifies himself with the one for whom he prays. He "lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child."
Do we not see in this fine scene, the effectual fervent prayer of a righteous man? Prayer which rightly excluded everything of man and his efforts prayer that looks only to the Lord, and wholly identifies itself with the need of the one for whom prayer is made. Such faith has its reward — the prayer is answered, for we read, "the flesh of the child waxed warm." Yet, even so, it was not without the wrestling of faith, and the agony of prayer, for we read that the prophet "returned, and walked in the house to and fro; and went up and stretched himself upon him." Then the child opened his eyes.
The prophet having sent for the Shunammite says, with becoming calmness, "Take up thy child." The woman on her part, expresses no amazement, but, in thankfulness "fell" at the prophet's feet, "bowed herself to the ground, and took up her son and went out."
God is not unmindful of this simple, unquestioning faith that clings to God, even when death has closed all earthly hopes, and put the child beyond all human aid. Thus it comes to pass, that amongst God's worthies, who have obtained a good report by faith, we read, "Women receiveth their dead raised to life again" (Heb. 11: 35).
In answer to the faith of the woman, and the prayers of Elisha, God reveals Himself as, not only One who gives life where life had never been before; but also as the God who quickens and calls back to life one who has been into death. So, too, it is our high privilege to know God, revealed in Christ according to the Lord's own words, "I AM THE RESURRECTION AND THE LIFE."
9. THE TIME OF DEARTH 2 Kings 4: 38-41
Each changing scene in Elisha's eventful history increasingly discloses the ruin of Israel, only to make manifest that where sin abounds grace does much more abound. Already we have seen the curse at Jericho, scoffers at Bethel, Moab in rebellion, widows in need; and now we find "there was a dearth in the land."
In this time of famine Elisha comes to Gilgal. The sons of the prophets are found sitting before Elisha; suggesting that in their dire need they are waiting upon the man of God to bring relief. They rightly assume that the one who had saved armies from destruction, and raised the dead child of the Shunammite, had resources to meet their need in a time of famine. With the sons of the prophets there was faith to use the grace of God ministered through the prophet. God delights to answer faith, however feeble, and will never fail those who wait upon Him: though He may take a way which, while meeting our needs, will disclose to us our weakness.
Thus it comes to pass that Elisha instructs his servant to "set on the great pot and seethe pottage" for those who were looking to him for provision. It would seem that, in this time of dearth, they had been naturally husbanding their slender resources by using some smaller vessel. Nature would argue that the prevailing dearth would only require a little pot. Providence would suggest that a wise economy demanded the little pot. With God, however, there is no lack of supply; and faith, bringing God in, calls for "the great pot: heaven's plenty is only met by "the great pot." We can count upon great things from a great God.
The directions to seethe pottage were given by the prophet to his servant. However, there was one present to whom no directions were given, and who must needs intermeddle with the servant's work: one who was not content, as were the sons of the prophets, to sit before Elisha, but with restless activity must go "out into the field" at his own charges, and seek to help in meeting the common need by adding his contribution to the pot.
If we are to partake of heaven's provision we must needs be in quiet rest in the presence of Christ, like the sons of the prophets sitting before Elisha. So in later days the place of rich provision was found by Mary sitting at the feet of Jesus, rather than by Martha with her restless activity. Doubtless the man who "went into the field to gather herbs," was a very sincere man and thought, as Martha in her day, that he was contributing to the general good. It was, however, the intrusion of the flesh in Gilgal, the very place that signified the cutting off of the flesh. The result was that through the fleshly zeal of one man, death is brought into the pot.
This man, leaving the presence of Elisha, goes out into the field to gather herbs. He thought to add something from the field to the supply that Elisha was drawing from heaven. The field in Scripture is ever used as a picture of the cultured world. The culture of this world can add nothing to the food from heaven. The Colossians, in their day, were in danger of seeking to supplement Christianity by the addition of human eloquence, human philosophy and human superstition. They were adding wild gourds to the heavenly pottage. Instead of bringing the soul into closer relationships with God, such efforts end in separating the soul from God.
Moreover, there is no difficulty in securing wild gourds. It was a time of dearth, and yet with the greatest ease this man gathered "his lap full." There may have been a dearth of wholesome life-sustaining food, there was no dearth of wild gourds.
The mischief is at once detected when the pottage is poured out. All the company detect the poison. Had it been one man who complained of the pottage, it might have been suggested that his taste was at fault. But we read, "As they were eating of the pottage, that they cried out, and said, O man of God, there is death in the pot. And they could not eat thereof." That which should have been a source of supply to maintain life, had become, by one man's act, a means to destroy life. They may not know how to meet the difficulty; but at least they are alive to the trouble, and, moreover, they rightly turn to the man of God for guidance.
Their appeal to Elisha is not in vain, for he has resources to meet this fresh need. He has an antidote for the poison. His simple instructions are, "bring meal," which at once is cast into the pot with the result there was no longer any harm in the pot. Does not this meal speak of Christ? The thoughts of nature, the philosophy of man, the elements of the world, the religion of the flesh — things by which man seeks to add something to God's provision to meet His people's need — are all exposed and corrected by the presentation of Christ. It was thus the Apostle met the attempt to introduce wild gourds that threatened the Colossian saints. The Apostle detects the poison — the enticing words of the moralist, the philosophy and vain deceit of the world, the insistence of the holy days, of the new moons, and of sabbath days, by the ritualist; and the worshipping of angels by the superstitious. To meet these poisonous influences that are destructive of the true life of Christianity he presents Christ. He says all these things "are not after Christ." They may be served up with "enticing words" and much shew of wisdom "and apparent" humility, but they "are not after Christ." Then he presents Christ in all His glory as the Head of the Assembly — His body. As it were, he casts the meal into the pot. He tells us that we have all we need in Christ, for "in Him dwelleth all the fulness of the Godhead," and further, "we are complete in Him." "Christ is all and in all" (Col. 2, 3).
10. THE MULTITUDE FED 2 Kings 4: 42-44.
In this time of dearth, a man comes from Baal-shalisha with twenty loaves of barley, and full ears of corn in a sack, as a gift of firstfruits to the man of God. Immediately Elisha says, "Give unto the people, that they may eat." Freely he had received and freely he gives. He does not keep for his own use that which had been freely given to him. In giving the gift increases, so that, not only his own need is met, but the needs of one hundred men are met, and more than met.
The servant of the prophet cannot understand how twenty loaves can meet the need of one hundred men; but again Elisha's word is, "Give the people that they may eat." He says, as it were, if you will but give in accordance with the word of the Lord, you will find there will be enough to meet the need of the people and to spare. Nature raises questions and says, How can this be? It is told not to reason but only obey and all will be well.
So, in the day of the Lord, the natural reasoning of the human mind in Judas, can ask, "How is it?" in the presence of communications that transcend all human thought. Such reasoning is met, not with any explanation that would gratify human reason, but with the Lord's words that "If a man love Me he will keep My words"; and this would lead to the realization of things that are beyond human explanation. Judas would fain reason in order to understand, but is told to obey in order to realize. In like manner Elisha meets the "how" of the amazed and reasoning servant. He must act upon the word of the Lord, and he will realize the blessing of the Lord, even if he cannot explain the power and grace of the Lord.
So it came to pass; "he set it before them, and they did eat, and left thereof, according to the word of the Lord." The prophet gives of that which had been freely given to him, the servant obeys, the need is met, and the gift has so increased that after every need is met there is "left thereof, according to the word of the Lord."
For we must share, if we would keep,
That good thing from above;
Ceasing to give, we cease to have —
Such is the law of Love.
11 THE HEALING OF THE LEPER 2 Kings 5: 1-19.
Hitherto Elisha has been the minister of the grace of God in the midst of Israel; now he becomes a means of blessing to one outside the nation. Grace is extended to a Gentile.
The whole scene would seem to be a foreshadowing of the present dispensation, in which Israel is set aside and governmental power is given to the Gentiles. The times of the Gentiles are prefigured by the fact the Lord had given deliverance to the Syrians — the open enemy of Israel, and that captives had been taken from Israel. The power had passed to the Gentile, and an Israelitess is in captivity. During this time the Lord shows grace to the Gentile.
In Naaman we see man at his best estate. Socially he was "a great man "; officially he was a successful man; personally he was a brave man. Such was Naaman before the world. Nevertheless, the one who is the favourite of the king, and the hero of the people, is pronounced by God to be a leper. In a twofold way leprosy is a fitting type of sin. The loathsomeness of the disease sets forth the defiling character of sin, constituting man a sinner in nature. The incurable character of the disease, sets forth the hopeless condition to which sin reduces a man. As fallen men we are not only sinful in nature, but also without strength to change our state. If we are to be blessed, we are shut up to the grace of God. Thus the word runs, "By grace are ye saved, through faith . . . not of works" (Eph. 2: 8).
Thus his disease, coupled with his helpless condition, constituted Naaman a fitting object for God's sovereign grace and mercy. That which gave Naaman such a great place before the world had no value in God's sight. The Lord, who, in His day (Luke 4: 27), uses Naaman as an illustration of grace reaching a Gentile, does not say there were many great men, and honourable men, and men of valour. None of these qualities would have made men suited objects for grace: therefore He says, there were many lepers.
Further, in this fine scene, we see not only the activity of grace to a sinner, but the way God takes to make known this grace. He takes a way that pours contempt on all our pride. He has "chosen the foolish things of the world, that He may put to shame the wise; and God has chosen the weak things of the world, that He may put to shame the strong things; and the ignoble things of the world, and the despised has God chosen, and things that are not that He may annul the things that are; so that no flesh should boast before God." In consistency with these ways of God we pass at once from "a great man" to "a little maid" — a stranger in a strange land, and in the lowly position of a slave to Naaman's wife. God is going to bless one who, in the sight of the world, is "a great man," and hence He will use in this work of grace "a little maid." However, if her position in this world was insignificant, if she was "little," her faith was great. For she can say, "Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy." This surely is the language of faith. There is no suggestion that he might be able to ameliorate the trouble, and possibly effect a cure; but with the boldness and certainty of faith she says, "He would recover him of his leprosy." She speaks as one who knows the healing power of grace. Naaman, as it has been said, may feel the sore; the little maid knew the healing. Her confidence is the more remarkable since she could not, in her experience, have seen any case of the healing of the leper; for the Lord, Himself, says, that in the time of Elisha, there were many lepers but "none of them was cleansed" saving Naaman the Syrian.
The word of the little maid does its work. It awakens the desire for the blessing in the heart of the needy Naaman. However, the ways of grace cannot be understood by the natural man. Filled with his own thoughts, he pays but little heed to the word of the little maid. She with her knowledge of the grace and power of God speaks of the prophet in Samaria; he, following his natural thoughts, turns to the king of Syria, thinking that the coveted blessing can be secured through the great ones of the earth, aided by the payment of a great fee.
The king of Syria sets forth man in his self esteem. He is only too pleased that his servant Naaman should have the blessing, but he would fain be the channel by which he obtains the blessing. So he says, "Go to, go, and I will send a letter to the king of Israel." One king will write to another king. But God does not require, and will not brook the patronage of kings. Grace is available for the guilty, whether that guilty one be amongst the exalted in the land or among the lowly — "a great man" or "a little maid" — but the patronage of kings cannot secure it, and gold cannot buy it.
However, Naaman has to prove that all these human efforts to secure the blessing leave him in a worse plight. So he comes to the king of Israel with his gifts and the letter from the king of Syria. The king of Israel realizes that this is a case for God alone, but he is ignorant of the man of God through whom the grace of God is being ministered. Without faith in God, and ignorant of the man of God, he can only conclude that the king of Syria is seeking an occasion for a quarrel by demanding that which is beyond the power of man to grant. Naaman discovers the hopelessness of turning to a man of the world, but, even so, it does not occur to Naaman to go to the prophet. It would seem then that all is over, and Naaman must return to Syria uncleansed and unblessed.
At this juncture, however, Elisha acts, and it becomes plain that if Elisha had not spoken, Naaman would never have come to the prophet, even though at the outset he had heard of the prophet. Nor is it otherwise with the sinner and Christ. We may indeed hear of Christ, but it is written, "No man can come to Me, except the Father which hath sent Me draw him" (John 6: 44): and again, "No man can come unto Me, except it were given unto him of my Father" (John 6: 65).
As a result of Elisha's intervention, Naaman, earnestly desiring the blessing, comes to the prophet. At last he has come to the right man; but he has come in the wrong way. He is not yet in the right condition to receive the blessing. He comes with his horses and chariots and stands at the door of the house of Elisha. Horses and chariots speak of the pomp and pride of man. Naaman has found that the might of kings can effect nothing, that money and gifts are of no avail; he must now learn that his own greatness and importance will not secure him the slightest notice on the part of God, with whom there is no respect of persons. Hence while he hears the message that, if received and obeyed, will bring salvation to him, yet no account is made of the greatness of Naaman. Elisha does not look at him as a great man, or honourable, or valiant; he simply sees in him a leper that needs cleansing. Elisha makes nothing of all the pomp and grandeur of Naaman; nor does he seek to exalt himself by this important visitor. He simply sends a message. This, indeed, is still the preacher's work, to deliver a message.
Nature, however, rebels against such treatment. The pride of man would like to have some consideration. But if Naaman is to receive the blessing it can be only on the ground of grace, and grace recognises no merit in the recipient of grace, otherwise it would not be grace. Hence it is that sovereign grace is so offensive to the natural man. "Naaman was wroth," and the real hindrance to his receiving blessing is discovered to be that he had thoughts of his own. "I thought" is the trouble. He thought he would only have to sit in his chariot and that Elisha would come and stand before Naaman, and add dignity to the scene by calling upon the name of the Lord his God, with a few passes of his hand up and down, and lo, he would be healed.
Further, Naaman objects to washing in Jordan. If it is a question of washing in a river, surely the larger rivers of his own country — Abana and Pharpar — are better than all the waters of Israel. Thus it is with many a sinner to-day, who admits the need of a moral change in the life, but not of a new birth. Men will submit to reformation effected by human means, but are not prepared to be set aside in the death of Christ. Naaman had expected some dramatic scene — to have some fuss made over him — and lo, this prince among men, is put off with a curt message. He is told, as any poor man might be, to go and bathe seven times in the public stream of Jordan. The whole thing appeared too commonplace for the high and mighty Naaman. The message ignored all his greatness; placed him on a level with the most insignificant person in the land, and told him to take a course that was open to any peasant. Elisha could not have treated the lowest in the land with less consideration. Such treatment) and such a message, were intolerable to the great man. "So he turned and went away in a rage."
Well, if he must go away, it is better to go in a rage, for at least it shows he was deeply stirred. Better thus than those who politely refuse God's grace with a "Pray Thee have me excused." For such there is no hope; God excuses them, and it is all over with the man that God excuses. For the man that goes away in a rage there is hope that he will return in more chastened mood, for at least he is in earnest.
Naaman had expected some great display, and nature craves for the dramatic, the sensational and the emotional; but Naaman must learn, as every sinner, that the mighty power of the gospel is not in "the earthquake, nor in the fire, but in the still small voice" of the word of God speaking to the conscience.
Happily for Naaman there were those around him who could plead with him and convince him of his folly. The little maid had borne her witness, the prophet had delivered his message — so simple and definite; now "his servants come near" and plead with him about the message. There are those to-day who do the work of the little maid — they invite to the preaching. There are those who deliver the message — the proclamation of the gospel. There are those who plead with the anxious soul individually, so that difficulties and hindrances to receiving the gospel may be removed. Thus with affectionate interest the servants plead with their master. "My father," they say, "if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee wash and be clean?" How well these servants knew their master; he was a great man, and all his life had been doing great things. He had acquired a great position in the kingdoms of men by doing great things; but if, as we should say, he is to enter the kingdom of heaven, he must be converted and become as a little child. And thus it came to pass: the pleadings of the servants prevail, for we read, "Then went he down." His pride, his greatness, his valour, all that he was as a natural man is given up as a means of obtaining the blessing. Kings and their great gifts are left behind: Abana and Pharpar are forgotten, and, in the obedience of faith, he went down and dipped seven times in Jordan "according to the saying of the man of God." Such an act m the eyes of the world would seem the height of folly, even as the preaching of the Cross is foolishness to the wise men of this world. Jordan signifies death, and is used, in this scene, as a type of the death of Christ meeting the holiness of God. If the sinner is to be cleansed from his guilt it can only be on the ground of the death of Christ. In type Naaman owns this perfectly, without reserve, by dipping seven times in Jordan. He owns there is no cleansing except through the waters of death under which he is brought by the obedience of faith.
Thus it is with the sinner to-day. The blessing can only come to us in grace through the death and resurrection of Christ, and we pass under the efficacy of that death through faith in Christ. The Israelite, like Naaman, was originally "a Syrian ready to perish" (Deut. 26: 5), and for him Jordan meant the close of one phase of life (wilderness life), and the introduction to another sphere of life. The Jordan was the boundary of Syrian territory. Death ends the link with the Syrian. By dipping in Jordan Naaman in type ends the old life, and begins an entirely new life; his flesh becomes as the flesh of a little child. His former state as a leper, in which corruption and death were operating, was wholly unsuited to God; debarring him from God's presence. This was met by the waters of death. An evil nature cannot be forgiven, it must be ended by death. So with the believer, the old nature is condemned and done with in the death of Christ. The soul that, in the obedience of faith, submits to God's way of deliverance enters upon a new life.
The prophet emphasises the importance of this lesson by prescribing it seven times, setting forth how thoroughly we need to learn the lesson of our death with Christ, so bringing to an end the state in which we lived to ourselves in order that, in newness of life we may live to God.
The result for Naaman was that his flesh came again like unto the flesh of "a little child." What a marvellous change! The man who at the beginning of the story is described as "a great man," in the end becomes like "a little child." Moreover, a new spirit possessed him. The pride of a great man has given place to the lowliness of a little child; for, we read, "He returned to the man of God, he and all his company, and stood before him." He is no longer a great man sitting in his chariot, but a humble man standing before the prophet.
This, however, is not all. He has believed in his heart; now he confesses with his mouth, "There is no God in all the earth, but in Israel." Not only is he cleansed, but he is brought to know God." "I know" he can say. The gospel that meets our need, reveals God to our souls.
Then he would fain express his gratitude to the one through whom he has been so richly blessed. Elisha refuses the gift lest in any way he might appear to falsify the grace of God in the eyes of this Gentile, who had received the blessing without money and without price. Naaman, the possessor of great wealth, had doubtless acquired the habit of thinking that anything could be purchased with the power of money. He has to learn, even as the sinner to-day, that there are blessings beyond all other blessings, and joys beyond all earthly joys, and the life that is eternal, that all the riches of this world cannot purchase; though alas! they may block the way that leads to life and blessing.
Furthermore, the heart of Naaman goes out in worship to the Lord. He says, "Thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord."
Lastly the change in his life is shown by his exercised and tender conscience. He at once felt that the worship of the Lord was wholly inconsistent with bowing down before an idol in the house of Rimmon. Yet his official position would possibly require that he should enter the idol's house. In answer to this difficulty Elisha's word is "Go in peace." This by no means implied that Elisha sanctioned Naaman's bowing down to the idol in the house of Rimmon. He saw that Naaman was exercised before the Lord, and without anticipating the difficulty, he knows he can safely leave Naaman with the Lord. We may be sure that Naaman never entered the house of Rimmon.
12. THE SERVANT OF THE PROPHET 2 Kings 5: 20-27.
Now and again there pass before us in Scripture those who lie and deceive: but there is no more deliberate liar than Gehazi. As with Ananias and Sapphira, so with Gehazi, covetousness was the root of the lying.
The wealth of Naaman — the ten talents of silver, the six thousand pieces of gold, the ten changes of raiment — had stirred up the unjudged covetousness in the heart of Gehazi. The need of Naaman drew forth the grace of God in the prophet; the wealth of Naaman drew forth the covetousness of his servant. The grace of God had brought blessing to Naaman; the covetousness of Gehazi would belie the grace of God. A rich man willing and delighted to bestow a handsome gift, was too good an opportunity for a covetous man to let pass.
To gratify his greed, Gehazi does not hesitate to act lies as well as tell lies. He runs after Naaman and says, "My master hath sent me." This was the first lie. Then he invents the story of the visit of the two young men of Ephraim — a second lie. Having obtained two talents of silver, and two changes of raiment, he returns with two of Naaman's servants to help him carry the gift as far as the hill (not "tower" as in the Authorised Version). To go further would be to come into view of Elisha's house; so he pauses at the hill, and lets the men go. Having hidden the goods in the house, "He went in, and stood before his master" as if nothing had happened. He acts a lie. When asked by Elisha, where he had been, he attempts to cover his former lies by telling another lie, "Thy servant went no whither." One lie leads to other lies.
Then follows the solemn exposure. The whole terrible sin, in all its detail, was known to the prophet: but more, the motive that prompted the sin was known. Hidden in Gehazi's heart was the desire to acquire social position as a possessor of oliveyards, vineyards, sheep, oxen, menservants and maidservants.
Lastly the exposure is followed by the judgment. If Gehazi had taken of Naaman's wealth, he must also take Naaman's disease. He had acquired two changes of raiment from Naaman by lying and deceit; he also obtains a change of skin by the judgment of God. And the leprosy that he acquires will cling to him all the days of his life. The wealth he has obtained will soon be spent, the leprosy will abide. No waters of Jordan will cleanse Gehazi.
He came in before his master as a liar; he went out from his presence a leper as white as snow. In grasping at the wealth of Naaman, he inherits the disease of Naaman, and loses his place as the servant of the prophet. Once more he appears in the court of the king, but no more as the servant of Elisha.
In estimating the sin of Gehazi, the prophet first looks at it in connection with God and His grace. How will his act affect the testimony of God? He sees that Gehazi's sin presents an entirely false view of the grace of God. Elisha had been careful to refuse Naaman's gifts, lest this Gentile should think that the blessings of God can be obtained by gifts. Gehazi's sin would tend to nullify this testimony to the freeness of the grace of God. It was no "time" to receive gifts.
Are we not warned by this solemn scene that if we allow unjudged lust or covetousness in our hearts, we shall be ready to fall into temptation when it crosses our path. Further, one sin leads to another. We cannot stop just according to our own will in the path of sin. As one has said, "A man cannot stop his boat at will in the strong currents just above Niagara, though he might have avoided them altogether."
Then it is obvious that great religious advantages will not, of themselves, protect against grievous sin. Who could have had greater advantages than Gehazi? He lived with one of the greatest prophets the world has known — one who, again and again, is described as a man of God — and yet Gehazi fell. "Let him that thinketh he standeth, take heed lest he fall."
Finally we learn that the pursuit of sin destroys all sense of the presence and power of God. Gehazi must have had repeated experiences of the power of the man of God to read men's hearts and discern the motives of their actions. No one knew better than Gehazi this power of God that was with the prophet. Nevertheless, while Gehazi is seeking to gratify his covetous heart, it is so absorbed with the overruling passion of greed that, for the time, he entirely loses all sense of the presence of the omniscient God.
Thus, with the judgment of God upon him Gehazi goes out from the presence of the prophet, as in the day to come a yet greater sinner will go out from the presence of the Lord into the night and Ananias and Sapphira will fall dead under the judgment of the Holy Spirit.
13. THE BORROWED AXE 2 Kings 6: 1-7.
Once again the story of Elisha passes from kings and great men, to a simple domestic scene connected with the building of a dwelling place for the sons of the prophets. The incident very happily displays the simplicity and lowline