_ELISHA AND THE SYRIANS_
2 KINGS vi. 1-23
"Now there was found in the city a poor wise man, and he by his
wisdom delivered the city."--ECCLES. ix. 15.
Elisha, unlike his master Elijah, was, during a great part of his long
career, intimately mixed up with the political and military fortunes
of his country. The king of Israel who occurs in the following
narratives is left nameless--always the sign of later and more vague
tradition; but he has usually been identified with Jehoram ben-Ahab,
and, though not without some misgivings, we shall assume that the
identification is correct. His dealings with Elisha never seem to have
been very cordial, though on one occasion he calls him "my father."
The relations between them at times became strained and even stormy.
His reign was rendered miserable by the incessant infestation of Syrian
marauders. In these difficulties he was greatly helped by Elisha. The
prophet repeatedly frustrated the designs of the Syrian king by
revealing to Jehoram the places of Benhadad's ambuscades, so that
Jehoram could change the destination of his hunting parties or other
movements, and escape the plots laid to seize his person. Benhadad,
finding himself thus frustrated, and suspecting that it was due to
treachery, called his servants together in grief and indignation, and
asked who was the traitor among them. His officers assured him that they
were all faithful, but that the secrets whispered in his bed-chamber
were revealed to Jehoram by Elisha the prophet in Israel, whose fame had
spread into Syria, perhaps because of the cure of Naaman. The king,
unable to take any step while his counsels were thus published to his
enemies, thought--not very consistently--that he could surprise and
seize Elisha himself, and sent to find out where he was. At that time he
was living in Dothan, about twelve miles north-east of Samaria,[104] and
Benhadad sent a contingent with horses and chariots by night to surround
the city, and prevent any escape from its gates. That he could thus
besiege a town so near the capital shows the helplessness to which
Israel had been now reduced.
When Elisha's servitor rose in the morning he was terrified to see the
Syrians encamped round the city, and cried to Elisha, "Alas! my
master, what shall we do?"
"Fear not," said the prophet: "they that be with us are more than they
that be with them." He prayed God to grant the youth the same open eyes,
the same spiritual vision which he himself enjoyed; and the youth saw
the mountain full of horses and chariots of fire round about Elisha.
This incident has been full of comfort to millions, as a beautiful
illustration of the truth that--
"The hosts of God encamp around
The dwellings of the just;
Deliverance He affords to all
Who on His promise trust.
"Oh, make but trial of His love,
Experience will decide,
How blest are they, and only they,
Who in His truth confide."
The youth's affectionate alarm had not been shared by his master. He
knew that to every true servant of God the promise will be fulfilled,
"He shall defend thee under His wings; thou shalt be safe under His
feathers; His righteousness and truth shall be thy shield and
buckler."[105]
Were our eyes similarly opened, we too should see the reality of the
Divine protection and providence, whether under the visible form of
angelic ministrants or not. Scripture in general, and the Psalms in
particular, are full of the serenity inspired by this conviction. The
story of Elisha is a picture-commentary on the Psalmist's words: "The
angel of the Lord encampeth round them that fear Him, and delivereth
them."[106] "He shall give His angels charge over thee, to keep thee
in all thy ways."[107] "And I will encamp about Mine house because of
the army, because of him that passeth by, and because of him that
returneth: and no oppressor shall pass through them any more: for now
have I seen with Mine eyes."[108] "The angel of His presence saved
them: in His love and in His pity He redeemed them; and He bare them,
and carried them all the days of old."[109]
But what is the exact meaning of all these lovely promises? They do not
mean that God's children and saints will always be shielded from anguish
or defeat, from the triumph of their enemies, or even from apparently
hopeless and final failure, or miserable death. The lesson is not that
their persons shall be inviolable, or that the enemies who advance
against them to eat up their flesh shall always stumble and fall. The
experiences of tens of thousands of troubled lives and martyred ends
instantly prove the futility of any such reading of these assurances.
The saints of God, the prophets of God, have died in exile and in
prison, have been tortured on the rack and broken on the wheel, and
burnt to ashes at innumerable stakes; they have been destitute,
afflicted, tormented, in their lives--stoned, beheaded, sawn asunder, in
every form of hideous death; they have rotted in miry dungeons, have
starved on desolate shores, have sighed out their souls into the
agonising flame. The Cross of Christ stands as the emblem and the
explanation of their lives, which fools count to be madness, and their
end without honour. On earth they have, far more often than not, been
crushed by the hatred and been delivered over to the will of their
enemies. Where, then, have been those horses and chariots of fire?
They have been there no less than around Elisha at Dothan. The eyes
spiritually opened have seen them, even when the sword flashed, or the
flames wrapped them in indescribable torment. The sense of God's
protection has least deserted His saints when to the world's eyes they
seemed to have been most utterly abandoned. There has been a joy in
prisons and at stakes, it has been said, far exceeding the joy of
harvest. "Pray for me," said a poor boy of fifteen, who was being
burned at Smithfield in the fierce days of Mary Tudor. "I would as
soon pray for a dog as for a heretic like thee," answered one of the
spectators. "Then, Son of God, shine Thou upon me!" cried the
boy-martyr; and instantly, upon a dull and cloudy day, the sun shone
out, and bathed his young face in glory; whereat, says the
martyrologist, men greatly marvelled. But is there one death-bed of a
saint on which that glory has not shone?
The presence of those horses and chariots of fire, unseen by the
carnal eye--the promises which, if they be taken literally, all
experience seems to frustrate--mean two things, which they who are the
heirs of such promises, and who would without them be of all men most
miserable, have clearly understood.
They mean, first, that as long as a child of God is on the path of
duty, and until that duty has been fulfilled, he is inviolable and
invulnerable. He shall tread upon the lion and the adder; the young
lion and the dragon shall he trample under his feet. He shall take up
the serpent in his hands; and if he drink any deadly thing, it shall
not hurt him. He shall not be afraid of the terror by night, nor of
the arrow that flieth by day; of the pestilence that walketh in
darkness, nor of the demon that destroyeth in the noonday. A thousand
shall fall at his right hand, and ten thousand beside him; but it
shall not come nigh him. The histories and the legends of numberless
marvellous deliverances all confirm the truth that, when a man fears
the Lord, He will keep him in all his ways, and give His angels charge
over him, lest at any time he dash his foot against a stone. God will
not permit any mortal force, or any combination of forces, to hinder
the accomplishment of the task entrusted to His servant. It is the
sense of this truth which, under circumstances however menacing,
should enable us to
"bate no jot
Of heart or hope, but still bear up, and steer
Uphillward"
It is this conviction which has nerved men to face insuperable
difficulties, and achieve impossible and unhoped-for ends. It works in
the spirit of the cry, "Who art thou, O great mountain? Before
Zerubbabel be thou changed into a plain!" It inspires the faith as a
grain of mustard seed which is able to say to this mountain, "Be thou
removed, and be thou cast into the sea,"--and it shall obey. It stands
unmoved upon the pinnacle of the Temple whereon it has been placed,
while the enemy and the tempter, smitten by amazement, falls. In the
hour of difficulty it can cry,--
"Rescue me, O Lord, in this mine evil hour,
As of old so many by Thy mighty power,--
Enoch and Elias from the common doom;
Noe from the waters in a saving home;
Abraham from the abounding guilt of heathenesse;
Job from all his multiform and fell distress;
Isaac when his faither's knife was raised to slay;
Lot from burning Sodom on the judgment day;
Moses from the land of bondage and despair;
Daniel from the hungry lions in their lair;
And the children three amid the furnace flame;
Chaste Susanna from the slander and the shame;
David from Golia, and the wrath of Saul;
And the two Apostles from their prison-thrall."
The strangeness, the unexpectedness, the apparently inadequate source
of the deliverance, have deepened the trust that it has not been due
to accident. Once, when Felix of Nola was flying from his enemies, he
took refuge in a cave, and he had scarcely entered it before a spider
began to spin its web over the fissure. The pursuer, passing by, saw
the spider's web, and did not look into the cave; and the saint, as he
came out into safety, remarked: "_Ubi Deus est, ibi aranea murus, ubi
non est ibi murus aranea_" ("Where God is, a spider's web is as a
wall; where He is not, a wall is but as a spider's web").
This is one lesson conveyed in the words of Christ when the Pharisees
told Him that Herod desired to kill Him. He knew that Herod could not
kill Him till He had done His Father's will and finished His work. "Go
ye," He said, "and tell this fox, Behold, I cast out devils, and I do
cures to-day and to-morrow, and the third day I shall be perfected.
Nevertheless, I must walk to-day, and to-morrow, and the day following."
But had all this been otherwise--had Felix been seized by his pursuers
and perished, as has been the common lot of God's prophets and
heroes--he would not therefore have felt himself mocked by these
exceeding great and precious promises. The chariots and horses of fire
are still there, and are there to work a deliverance yet greater and
more eternal. Their office is not to deliver the perishing body, but
to carry into God's glory the immortal soul. This is indicated in the
death-scene of Elijah. This was the vision of the dying Stephen. This
was what Christian legend meant when it embellished with beautiful
incidents such scenes as the death of Polycarp. This was what led
Bunyan to write, when he describes the death of Christian, that "all
the trumpets sounded for him on the other side." When poor Captain
Allan Gardiner lay starving to death in that Antarctic isle with his
wretched companions, he yet painted on the entrance of the cave which
had sheltered them, and near to which his remains were found, a hand
pointing downward at the words, "Though He slay me, yet will I put my
trust in Him."
There was a touch of almost joyful humour in the way in which Elisha
proceeded to use, in the present emergency, the power of Divine
deliverance. He seems to have gone out of the town and down the hill
to the Syrian captains,[110] and prayed God to send them illusion
(ἀβλεψία), so that they might be misled.[111] Then he boldly said to
them, "You are being deceived: you have come the wrong way, and to the
wrong city. I will take you to the man whom ye seek." The incident
reminds us of the story of Athanasius, who, when he was being pursued
on the Nile, took the opportunity of a bend of the river boldly to
turn back his boat towards Alexandria. "Do you know where Athanasius
is?" shouted the pursuers. "He is not far off!" answered the disguised
Archbishop; and the emissaries of Constantius went on in the opposite
direction from that in which he made his escape.
Elisha led the Syrians in their delusion straight into the city of
Samaria, where they suddenly found themselves at the mercy of the king
and his troops. Delighted at so great a chance of vengeance, Jehoram
eagerly exclaimed, "My father, shall I smite, shall I smite?"
Certainly the request cannot be regarded as unnatural, when we remember
that in the Book of Deuteronomy, which did not come to light till after
this period, we read the rule that, when the Israelites had taken a
besieged city, "thou shalt smite every male thereof with the edge of the
sword";[112] and that when Israel defeated the Midianites[113] they slew
all the males, and Moses was wroth with the officers of the host
because they had not also slain all the women. He then (as we are told)
ordered them to slay all except the virgins, and also--horrible to
relate--"_every male among the little ones_." The spirit of Elisha on
this occasion was larger and more merciful. It almost rose to the spirit
of Him who said, "It was said to them of old time, Thou shalt love thy
neighbour and hate thine enemy; but I say unto you, Love your enemies;
forgive them that hate you; do good unto them that despitefully use you
and persecute you." He asked Jehoram reproachfully whether he would even
have smitten those whom he had taken captive with sword and bow.[114] He
not only bade the king to spare them, but to set food before them, and
send them home. Jehoram did so at great expense, and the narrative ends
by telling us that the example of such merciful generosity produced so
favourable an impression that "the bands of Syria came no more into the
land of Israel."
It is difficult, however, to see where this statement can be
chronologically fitted in. The very next chapter--so loosely is the
compilation put together, so completely is the sequence of events here
neglected--begins with telling us that Benhadad with all his host went
up and besieged Samaria. Any peace or respite gained by Elisha's
compassionate magnanimity must, in any case, have been exceedingly
short-lived. Josephus tries to get over the difficulty by drawing a
sufficiently futile distinction between marauding bands and a direct
invasion,[115] and he says that King Benhadad gave up his frays through
_fear_ of Elisha. But, in the first place, the encompassing of Dothan
had been carried out by "_a great host_ with horses and chariots," which
is hardly consistent with the notion of a foray, though it creates new
difficulties as to the numbers whom Elisha led to Samaria; secondly, the
substitution of a direct invasion for predatory incursions would have
been no gain to Israel, but a more deadly peril; and, thirdly, if it was
fear of Elisha which stopped the king's raids, it is strange that it had
no effect in preventing his invasions. We have, however, no data for any
final solution of these problems, and it is useless to meet them with a
network of idle conjectures. Such difficulties naturally occur in
narratives so vague and unchronological as those presented to us in the
documents from the story of Elisha which the compiler wove into his
history of Israel and Judah.[116]
FOOTNOTES:
[104] Gen. xxxvii. 17, _Dothain_, "two wells" (?).
[105] Psalm xci. 4.
[106] Psalm xxxiv. 7.
[107] Psalm xci. 11.
[108] Zech. ix. 8.
[109] Isa. lxiii. 9.
[110] Adopting the reading of the Syriac version: "And when they
[Elisha and his servant] came down to them [the Syrians]." The
ordinary reading is "to _him_," which makes the narrative less clear.
[111] 2 Kings vi. 19. מַנְוֵרִים, ἀορασία, only found in Gen. xix. 11.
[112] Deut. xx. 13.
[113] Num. xxxi. 7.
[114] Vulg., _Non percuties; neque enim cepisti eos ... ut percutias._
[115] Jos., _Antt._, IX. iv. 4, Κρύφα μὲν οὐκέτι ... φανερῶς δέ.
[116] Kittel, following Kuenen, surmises that this story has got
misplaced; that it does not belong to the days of Jehoram ben-Ahab and
Benhadad II., but to the days of Jehoahaz ben-Jehu and Benhadad III.,
the son of Hazael (_Gesch. der Hebr._, 249). In a very uncertain
question I have followed the conclusion arrived at by the majority of
scholars, ancient and modern.