'He took up also the mantle of Elijah that fell from him, and went
back, and stood by the bank of Jordan; 14. And he took the mantle of
Elijah that fell from him, and smote the waters, and said, Where is the
Lord God of Elijah? and when he also had smitten the waters, they
parted hither and thither: and Elisha went over. 15. And when the sons
of the prophets which were to view at Jericho saw him, they said, The
spirit of Elijah doth rest on Elisha. And they came to meet him, and
bowed themselves to the ground before him. 16. And they said unto him,
Behold now, there be with thy servants fifty strong men; let them go,
we pray thee, and seek thy master: lest peradventure the Spirit of the
Lord hath taken him up, and cast him upon some mountain, or into some
valley. And he said, Ye shall not send. 17. And when they urged him
till he was ashamed, he said, Send. They sent therefore fifty men; and
they sought three days, but found him not. 18. And when they came again
to him, (for he tarried at Jericho,) he said unto them, Did I not say
unto you, Go not! 19. And the men of the city said unto Elisha, Behold,
I pray thee, the situation of this city is pleasant, as my lord seeth:
but the water is naught, and the ground barren. 20. And he said, Bring
me a new cruse, and put salt therein. And they brought it to him. 21.
And he 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. 22. So the
waters were healed unto this day, according to the saying of Elisha
which he spake.'--2 KINGS ii. 13-22.
The independent activity of Elisha begins with verse 13. How short the
gap between the two prophets, and how easily filled it is! Not the
greatest are indispensable. God lays aside one tool, but only to take
up another. He has inexhaustible stores. The work goes on, though the
workers change, and there is little time for mere mourning, and none
for idle sorrow. Elisha's first miracle is almost an experiment. The
mantle which lay at his feet had been thrown over him by Elijah when he
was called to his service, and it was now a token that office and power
had devolved on him. His first steps tread closely in Elijah's track;
as those of wise and humble men, called to higher work, will mostly do.
The repetition of the miracle by the same means, and the invocation of
the Lord as the 'God of Elijah,'--a new name, to be set by the side of
'the God of Abraham and Isaac and Jacob'--express the humility which
seeks to shelter itself behind the example of its mighty predecessor.
The form of the invocation as a question indicates that Elisha had not
yet attained certainty as to his power, as not yet having proved it.
'Where is the Lord God of Elijah?' is not the question of unbelief, but
neither is it the voice of full confidence, which asks no such
question, because it knows Him to be with it. It is the cry, 'Oh that
Thou mayest be here, even with unworthy me! and art Thou not here?' The
faith was real, though young, and clouded with some film of doubt. But,
being real, it was answered; and it was because of Elisha's trust, not
Elijah's mantle, that the waters parted. God will listen to a man
pleading that ancient deeds may be repeated to-day, and, by answering
the cry addressed to Him as the God of saints and martyrs of old, will
embolden us to cry to Him as our very own God. We may learn from that
first half-tentative miracle the spirit in which men should take up the
work of those that are gone, the lowliness fitting for beginners, the
wisdom of seeking to graft new work on the old stock, the encouragement
from remembering the divine wonders through His servants in the past,
and the true way to assure ourselves of our God-given power; namely, by
attempting great things for Him, in dependence on His promise.
The miracle was wrought partly for Elisha, and partly for others who
were to acknowledge his authority. These sons of the prophets, who
stood on the eastern bank of Jordan, had probably not been witnesses of
the translation, even if their position commanded a view of the spot.
Purer eyes and more kindred spirits than theirs were needed for that.
But they saw Elisha returning alone, and the waters parting before him,
and, no doubt, as he came nearer, would recognise what he bore in his
hand--Elijah's well-known mantle. They hasten to recognise him as the
head of the prophets, and their acknowledgment accurately expresses his
place and work. Elijah's spirit rests on him, even though the two men
and their careers are very different, and in some respects opposite.
Elisha is distinctly secondary to Elijah. He is in no sense an
originator, either of fresh revelations or of new impulses to
obedience. He but carries on what Elijah had begun, inherits a work,
and is Elijah's 'Timothy' and 'son in the faith.' The same Spirit was
on him, though the form of his character and gifts was in strong
contrast to the stormier genius of his mightier predecessor. Elisha had
no such work as Elijah--no foot-to-foot and hand-to-hand duels with
murderous kings or queens; no single-handed efforts to stop a nation
from rushing down a steep place into the sea; no fiery energy; no
bursts of despair. He moved among kings and courts as an honoured guest
and trusted counsellor. He did not dwell apart, like Elijah, the strong
son of the desert; but, born in the fertile valley of the Jordan, he
lived a life 'kindly with his kind,' and his delights were with the
sons of men. His miracles are mostly works of mercy and gentleness,
relieving wants and sicknesses, drying tears and giving back dear ones
to mourners. He is as complete a contrast to his stern, solitary,
forceful predecessor, as the 'still small voice' was to the roar of the
wind or the crackling hiss of the flames.
But, nevertheless, 'there are diversities of operations, but the same
God.' It is well to remember that one type of excellence does not
exhaust the possibilities of goodness, nor the resources of the
inspiring Spirit. The comparative merits of strength and gentleness
will always be variously estimated; but God's work needs them both, and
both may join hands as serving the same Lord in diverse ways, which are
all needed. We should seek to widen our discernment to the extent of
the rich variety of forms of good and of service which God gives.
Elijah and Elisha, Paul and Timothy, Luther and Melanchthon, are all
His servants. Well is it when the strong can recognise the power of the
gentle, and the gentle can discern the tenderness of the strong, and
when each is forward to say of the other, 'He worketh the work of the
Lord, as I also do.'
The search after Elijah, insisted on by the sons of the prophets, is of
importance only as showing their low thoughts and Elisha's gentle
spirit. He is their head, but he holds the reins loosely. Fancy anybody
'urging' Elijah 'till he was ashamed'! The shame would very soon have
mantled the cheek of the urger. But though, no doubt, Elisha would tell
what had happened, these 'prophets' only think that Elijah has been
miraculously borne somewhither, as he had been before, and seem to have
no notion of what has really happened. How hard it is to heave heavy
men up to any height of spiritual vision! How vulgar minds always take
refuge in the most commonplace explanations that they can find of high
truths! 'Gone up to heaven! Not he! He is lying, living or dead, in
some gorge or on some hillside. Let us go and look for him!' There is
nothing on which some people pride themselves more than upon being
practical--which generally means prosaic, and often means blind to
God's greatest deeds. To go scouring wady and mountain for a man who
had been taken up into heaven was practical common sense indeed! But
Elisha's gentleness is to be noted. He let them have their own way.
Often that is the only plan for convincing people of their errors. And,
when the fifty scouts come back empty-handed, all he says is a quiet
'Did I no say unto you, Go not?' 'The servant of the Lord must not
strive,' but 'in meekness' instruct 'those that oppose themselves'; and
the effectual instruction is often to let them take their own course.
The miracle of healing the waters is of the beneficent kind usual with
Elisha, inaugurates his course with blessing, and typifies the healing
power which God through him would exert on men. Jericho had been
recently rebuilt in spite of the curse against its builders. The
bitterness of the spring seems to have been part of the malediction;
for men would not be so foolish as to rebuild a city which had only
impure water to depend on. However that may be, the main lesson of the
miracle, beyond its revelation of the spirit of gentle compassion in
Elisha, is the symbolical one. The new cruse and the salt are emblems
of the divine gift which cleanses the human heart. Salt is an emblem of
purification, and its emblematic meaning prevails here over its natural
properties; for the last thing to cure a brackish spring was to put
salt into it. The very inadequacy, as well as inappropriateness, of the
remedy, points the miraculous and symbolical character of the whole. A
jar full of salt could do little to a gushing fountain. But it figured
the cleansing power which God will bring to bear on us, if we will; and
it taught the great truth that sin must be cleansed at the
fountain-head in the heart, not half a mile down the stream, in the
deeds. Put the salt in the spring, and the outflow will be sweet.