Page images
PDF
EPUB

of his leprosy." 2 Kings v. 3. These words being reported to Naaman, he instantly obtained a letter from his master to the king of Israel, and set out for that country. When Jehoram read the letter which desired, or rather demanded of him to cure Naaman of his leprosy, he was much concerned, and attributed it to an intention of seeking a quarrel with him. Elisha, having heard of the king's consternation, despatched a messenger to him with this dignified reproof: "Wherefore hast thou rent thy clothes? Let him come now to me, and he shall know that there is a prophet in Israel."

The prophet's message being communicated to Naaman, he hastened to the house of Elisha; but the man of God, willing to humble the pride of the courtier, condescended not to wait upon him, but sent a messenger, saying: "Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean."

This want of respect irritated the lofty mind of the Syrian, who thought that all Israel would have regarded him with reverence. But Elisha was desirous not only of curing the man of his outward leprosy, but of that fouler one which de

filed his heart. This was only to be accomplished by making him humble and submissive to the simplest instruments and means which should be appointed to heal him. Naaman first thought himself insulted by the man of GoD, and then despised the mode prescribed for his cure. In this state of mind he was going away, when one of his servants remonstrated with him upon the inconsiderateness of his conduct: "If the prophet," said he, “had bid thee do some great thing, wouldst thou not have done it? How much rather then when he saith unto thee, Wash and be cleau ?"

This expostulation had the desired effect. Naaman's rage and pride were subdued; he went as he was ordered, washed himself in Jordan, and was healed. From the river he returned a new man, and waited upon the prophet with humility and grati tude. He was now convinced that God was only known in Israel, and professed his resolution of worshipping him only. He pressed upon Elisha the acceptance of the most costly presents, but the prophet refused them all. He had no concern about the things of this world, or for his own honor. It was enough for him to promote the glory of GoD and the welfare of his fellow-creatures. But Gehazi was dissatisfied with this performance of his master. He could not conceive what impropriety there was in receiving some return for so great a cure; and his heart fixed itself upon the treasures which the prophet had rejected. He therefore followed the procession, and pretended that he was sent by Elisha to request a talent of silver and two changes of raiment for two young men of the sons of the prophets who were just come to visit him. He might certainly have had what he wanted without telling a lie to obtain it ; but a well-invented tale he thought would screen his master and himself. Naaman doubled what he requested; and Gehazi, having deposited his treasure carefully, went in as usual to attend upon his master. Little did he imagine that the eye of the prophet had traced him in all this artful business. One falsehood naturally produced another. Elisha, on his entrance, asked whence he came? Gehazi, still thinking himself secure, replied: "Thy servant went no whither." One who had witnessed so many instances of Elisha's foresight and power ought to have trembled when the searching question was put to him; but Gehazi had no alternative between an acknowl edgment of the fact and direct falsehood. The love of his ill-gotten wealth prevented him from making an ingenuous confession, and he hoped that a lie would impose upon his master. But in this he was wofully mistaken. The prophet, after sharply reproving him for the baseness of his conduct, inflicted on him that disease of which Naaman had been healed, and "he went out from his presence a leper as white as snow."

But though Gehazi is gone, the sons of the prophets increase to such a degree that their dwelling is too small for them. They, therefore, humbly ask leave of Elisha to erect a larger house on the banks of the Jordan, and it is granted. While one of these pious men was felling some timber, his axe dropped into the river. The loss was deeply lamented, for the axe was borrowed. Elisha was touched with compassion, because the poor man's complaint resulted from an honest motive, and he restored the axe again by causing it to swim on the surface of the water. This incident may ap

pear trifling; but nothing is trifling that is recorded in the book of GOD, to strengthen our faith, and to regulate our practice.

In a war which raged between Syria and Israel, the intelligence of the prophet defeated at various times the designs of the enemies of his country. This so provoked the Syrian monarch, that he despatched a number of men to seize upon Elisha in Dothan; but when they compassed the place they were smitten with blindness, and in that condition the prophet conducted them to Samaria. There they lay at the mercy of the king of Israel, who would willingly have destroyed them all; but Elisha, after restoring them to sight, fed them and sent them away in peace.

The war, however, still continued; and the king of Syria, unmoved by this noble act of generosity, laid such close siege to Samaria, that the most dreadful famine raged in the place. Jehoram, regarding Elisha as the author of all this calamity, vowed his destruction, and sent a messenger to put him to death. But the prophet, conscious of the protection of the ALMIGHTY, Stirred not from his house. He dismissed the courtier with a declaration that, notwithstanding the dismal state of things, in a few days all should be reversed, and plenty should succeed to dearth. A nobleman who heard the prediction could not help expressing his unbelief, and that in terms of ridicule. Elisha calmly replied, that though he would see the fact with his eyes, he should not partake of the blessing. The prophecy was accomplished; for the Syrians raised the siege on a sudden, and the city was instantly supplied with provisions. The nobleman, as he stood in the gate, was trod to death by the crowd, and thus became a fearful example of the sinfulness of infidelity.

Not long after this we find Elisha at Damascus, the ancient capital of Syria. The animosity of Benhadad, king of the country, was now removed, for he lay upon the bed of sickness; and hearing that the man of GOD was in the city, he sent to him Hazael, his prime minister, with a splendid present, that he might inquire of the LORD for him, whether he should recover. However men may despise religion and its ministers in health and prosperity, yet in sickness and affliction they would gladly have their as

sistance.

The disorder of Benhadad was not mortal, but his fate was sealed by other means. Elisha replied," that he might recover," or that it was certainly possible for him to get the better of his sickness; "nevertheless," he adds, "the LORD hath showed me that he shall surely die." 2 Kings viii. 10.

In pronouncing these words, the prophet fixed his eyes so intently upon the countenance of the messenger, that Hazael blushed. Guilty consciences naturally shrink from the scrutinizing observation of the righteous. As Elisha surveyed the features of this treacherous courtier, his feelings were so uncommonly agitated, that a torrent of tears gushed from his eyes. Astonished at this, Hazael respectfully asked, "Why weepeth my lord ?". The man of GOD readily answered: "Because I know the evil that thou wilt do unto the children of Israel: their strong-holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.' On viewing these horrible scenes, though but in prospect, it is not surprising that the benevolent heart of Elisha should be melted, and that his eyes should be filled with tears; but what must have been the sensations of Hazael, when the black catalogue of crimes was prefaced with the assertion that he should be the perpetrator! He could not believe that it was in his nature, even though he should ever possess the opportunity, to be guilty of such infamous cruelties. "But what!" he exclaims, "is thy servant a dog, that he should do this great thing?" Elisha knew more of his heart than Hazael himself did, and, therefore, he only replied, "The LORD hath showed me that thou shalt be king over Syria."

This very man, who could put on the appearance of virtuous indignation at being supposed capable of such abominable actions, began his career of wickedness the very next morning, by murdering his master, and usurping his throne. After such a crime as this all the others followed, and the prophet's prediction was literally fulfilled.

Elisha had now attained an extraordinary age, but his attention to the interests of his country, and to the high duties of his office, continued to the last. Being prevented by his infirmities from anointing Jehu king over Israel, according to the divine appointment, he commissioned a young prophet to officiate in his stead.

But all human greatness and excellence are mutable, and even "prophets do not live for ever." Elisha had seen his great master carried away in a chariot of fire to the realms of glory; but though his own life was more varied, and though he inherited

BIBLE BIOGRAPHY.

[graphic][ocr errors][merged small][merged small]

a double portion of Elijah's spirit, yet he must lie down on a sick bed, and enter the world of spirits, through the valley of the shadow of death. In his last illness he was visited by Joash, king of Israel; for though that monarch valued not the holiness of the prophet, he had a high esteem of his services. He wept over the pallid countenance of the man of GOD, and, sensible of the loss which the kingdom would sustain in his death, he exclaimed: "O my father, my father! the chariots of Israel and the horsemen thereof!" 2 Kings xiii. 14.

The dying prophet directed Joash to take a bow and arrow, and to shoot eastward, laying at the same time his hands upon those of the king. This significant act was intended to express that Israel should prevail over Syria. Joash was next commanded to take the arrows and to smite them on the ground. Not knowing the meaning of this symbolical ceremony, and perhaps offended at the injunction, he smote only three times, and then stayed. This roused the indignation of Elisha, who thus reproved him: "Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice."

Shortly after this, the man of GOD expired, at the age of ninety years, and the sixtieth of his ministry. But the miraculous power, which had so greatly distinguished him in life, did not end even in the silent tomb; for the dead body of a man being cast into his sepulchre revived immediately on touching the bones of the prophet.

This miracle seems to have been intended to correct an increasing spirit of infidelity in that age, by showing not only the certainty of a future state, but of the resurrection of the dead. Nor is it fanciful to consider it as alluding to that divine life which is imparted to men "dead in trespasses and sins" by the death of the MESSIAH. Had he not been laid in the sepulchre a breathless corpse, we should never have experienced any spiritual motion, or had the slightest glimpse of immortality, but should have continued for ever in darkness and in "the shadow of death." Luke i. 79. From this wretched and helpless state we are raised by virtue of his voluntary passion and triumphant resurrection. We regain that life which was lost by Adam, and even our dead bodies also shall be raised with his glorious body, agreeably to that remarkable prediction of the evangelical prophet: "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust: for thy dew is as the dew of herbs, and the earth shall cast out her dead." Isaiah xxvi. 19.

[graphic]
[graphic][merged small]
« PreviousContinue »