Elisha's answer begins with the solemn adjuration which we first hear from Elijah. In its use here, it not only declares the unalterable determination of Elisha, but reveals its grounds. To a man who feels ever the burning consciousness that he is in the presence of G.o.d, all earthly good dwindles into nothing. How should talents of silver and gold, and changes of raiment, have worth in eyes before which that awful, blessed vision flames? A candle shows black against the sun. If we walk all the day in the light of G.o.d's countenance, we shall not see much brightness to dazzle us in the pale and borrowed lights of earth.

The vivid realisation of G.o.d in our daily lives is the true shield against the enticements of the world. Further, the consciousness of being G.o.d's servant, which is implied in the expression 'before whom I stand,' makes a man shrink from receiving wages from men. 'To his own Master he standeth or falleth,' and will be scrupulously careful that no taint of apparent self-seeking shall spoil his service, in the eyes of men or in the judgment of the 'great Taskmaster.' Elisha felt that the honour of his order, and, in some sense, of his G.o.d, in the eyes of this half-convert, depended on his own perfect and transparent disinterestedness. Therefore, although he made no scruple of taking the Shunemite's gifts, and probably lived on similar offerings, he steadfastly refused the enormous sum proffered by Naaman. 'The labourer is worthy of his hire,' but if accepting it is likely to make people think that he did his work for the sake of it, he must refuse it. A hireling is not a man who is paid for his work, but one who works for the sake of the pay. If once a professed servant of G.o.d falls under reasonable suspicion of doing that, his power for good is ended, as it should be.

II. The next point to notice is the alloy in the gold, or the imperfection of Naaman's new convictions. He had been cured of his leprosy at once, but the cure of his soul had to be more gradual. It is unreasonable to expect clear sight, with the power of rightly estimating magnitudes, from a man seeing for the first time. But though Naaman's shortcomings are very natural and excusable, they are plainly shortcomings. Note the two forms which they take,--superst.i.tion and selfish compromise. What good would a couple of loads of soil be, and could he not have taken that from the roadside without leave? The connection between the two halves of verse 17 makes his object plain.

He wished the earth 'for' he would not sacrifice but to Jehovah. That is, he meant to use it as the foundation of an altar, as if only some of the very ground on which Jehovah had manifested Himself was sacred enough for such a purpose. He did not, indeed, think of 'the Lord' as a local deity of Israel, as his ample confession of faith in verse 15 proves; but neither had he reached the point of feeling that the Being worshipped makes the altar sacred. No wonder that he did not unlearn in an hour his whole way of thinking of religion! The reliance on externals is too natural to us all, even with all our training in a better faith, to allow of our wondering at or severely blaming him. A sackful of earth from Palestine has been supposed to make a whole graveyard a 'Campo Santo'; and, no doubt, there are many good people in England who have carried home bottles of Jordan water for christenings.

Does not the very name of 'the Holy Land' witness to the survival of Naaman's sentimental error?

The other tarnish on the clear mirror was of a graver kind. Notice that he does not ask Elisha's sanction to his intended compromise, but simply announces his intention, and hopes for forgiveness. It looks ill when a man, in the first fervour of adopting a new faith, is casting about for ways to reconcile it with the public profession of his old abandoned one. We should have thought better of Naaman's monotheism, if he had not coupled his avowal of it, where it was safe to be honest, with the announcement that he did not intend to stand by his avowal when it was risky. It would have required huge courage to have gone back to Damascus and denied Rimmon; and our censure must be lenient, but decided.

Naaman was the first preacher of a doctrine of compromise, which has found eminent defenders and practisers, in our own and other times. To separate the official from the man, and to allow the one to profess in public a creed which the other disavows in private, is rank immorality, whoever does or advocates it. The motive in this case was, perhaps, not so much cowardice as selfish unwillingness to forfeit position and favour at court. He wants to keep all the good things he has got; and he tries to blind his conscience by representing the small compliance of bowing as almost forced on him by the grasp of the bowing king, who leaned on his hand. But was it necessary that he should be the king's favourite? A deeper faith would have said, 'Perish court favour and everything that hinders me from making known whose I am.' But Naaman is an early example of the family of 'Facing-both-ways,' and of trying to 'make the best of both worlds.' But his sophistication of conscience will not do, and his own dissatisfaction with his excuse peeps out plainly in his pet.i.tion that he may be forgiven. If his act needed forgiveness, it should not have been done, nor thus calmly announced.

It is vain to ask forgiveness beforehand for known sin about to be committed.

Elisha is not asked for his sanction, and he neither gives nor refuses it. He dismissed Naaman with cold dignity, in the ordinary conventional form of leave-taking. His silence indicated at least the absence of hearty approval, and probably he was silent to Naaman because, as he said about the Shunemite's trouble, the Lord had been silent to him, and he had no authoritative decision to give. Let us hope that Naaman's faith grew and stiffened before the time of trial came, and that he did not lie to G.o.d in the house of Rimmon. Let us take the warning that we are to publish on the housetops what we hear in the ear, and that, if in anything we should be punctiliously sincere, it is in the profession of our faith.

III. The last point is Gehazi's avarice, and what he got by it. How differently the same sight affected the man who lived near G.o.d and the one who lived by sense! Elisha had no desires stirred by the wealth in Naaman's train. Gehazi's mouth watered after it. Regulate desires and you rule conduct. The true regulation of desires is found in communion with G.o.d. Gehazi had a sordid soul, like Judas; and, like the traitor Apostle, he was untouched by contact with goodness and unworldliness.

Perhaps the parallel might be carried farther, and both were moved with coa.r.s.e contempt for their master's silly indifference to earthly good.

That feeling speaks in Gehazi's soliloquy. He evidently thought the prophet a fool for having let 'this Syrian' off so easily. He was fair game, and he had brought the wealth on purpose to leave it. Profanity speaks in uttering a solemn oath on such an occasion. The putting side by side of 'the Lord liveth' and 'I will run after him' would be ludicrous if it were not horrible. How much profanity may live close beside a prophet, and learn nothing from him but a holy name to sully in an oath!

The after part of the story suggests that Naaman was out of sight of the city before he saw Gehazi coming after him. The cunning liar timed his arrival well. The courtesy of Naaman in lighting down from his chariot to receive the prophet's servant shows how real a change had been wrought upon him, even though there were imperfections in him.

Gehazi's story is well hung together, and has plenty of 'local colour'

to make it probable. Such glib ingenuity in lying augurs long practice in the art. If he had been content with a small fee, he needed only to have told the truth; but his story was required to put a fair face on the amount of his request. And in what an amiable light it sets Elisha!

He would not take for himself, but he has nothing to give to the two imaginary scholars, who have come from some of the schools of the prophets in the hill-country of Ephraim, thirsting for instruction. How sweet the picture, and what a hard heart that could refuse the request!

Truly said Paul, 'The love of money is a root of all kinds of evil.'

Any sin may come from it, and be done to gratify it. 'Honestly if you can, but get it,' was Gehazi's principle, as it is that of many a man in the Christian Churches of this day. Greed of gain is a sin that seldom keeps house alone. Naaman no doubt was glad to give, both because he was grateful, and because, like most people in high positions, he was galled by the sense of obligation to a man beneath him in rank. So back went Gehazi, with the two Syrian slaves carrying his baggage for him, and he chuckling at his lucky stroke, and pleasantly imagining how to spend his wealth.

'The tower' in verse 24 is more correctly 'the hill,' and it was probably there where the little group would come in sight of Elisha's house. So Gehazi gets rid of the porters before they could be seen or speak to any one, and manages his load for a little way himself, carefully hides it in the house, and, seeing the men safely off, appears obsequious and innocent before Elisha. The prophet's gift of supernatural knowledge was intermittent, as witness his ignorance of the Shunemite's sorrow; but Gehazi must have known its occasional action, and we can fancy that his heart sank at the ominous question, so curt in the original, and conveying so clearly the prophet's knowledge that he had been away from the house: 'Whence, Gehazi?' One lie needs another to cover it, and every sin is likely to beget a successor. So, with some tremor, but without hesitation, he tries to hide his tracks. Did not Elisha's eye pierce the wretched hypocrite as with a dart? and did not his voice ring like a judgment trumpet, as he confounded the silent sinner with the conviction that the prophet himself had been at the spot, though his body had remained in the house? So, at last, will men be reduced to stony dumbness, when they discover that an Eye which can see deeper than Elisha's has been gazing on all their secret sins. The question, 'Is this a time to receive?'

etc., suggests the special reasons, in Naaman's new faith, for conspicuous disregard of wealth, in order that he might thereby learn the free love of Elisha's G.o.d and of Jehovah's servant, both of which had been tarnished by Gehazi's ill-omened greed. The long enumeration following on 'garments' includes, no doubt, the things that Gehazi had solaced his return with the thought of buying, and so adds another proof that his heart was turned inside out before the prophet.

His punishment is severe; but his sin was great. The leprosy was a fitting punishment, both because it had been Naaman's, from which obedient reliance on G.o.d had set him free, and because of its symbolical meaning, as the type of sin. Gehazi got his coveted money, but he got something else along with it, which he did not bargain for, and which took all the sweetness out of it. That is always the case.

'Ill-gotten gear never prospers'; and, if a man has set his heart on worldly good, he may succeed in ama.s.sing a fortune, but the leprosy will cleave to him, and his soul will be all crusted and foul with that living death. How many successful men, perhaps high in reputation in the Church as in the world, would stand 'lepers as white as snow,' if we had G.o.d's eyes to see them with!

SIGHT AND BLINDNESS

'Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. 9. And the man of G.o.d sent unto the king of Israel, saying, Beware that them pa.s.s not such a place; for thither the Syrians are come down. 10. And the king of Israel sent to the place which the man of G.o.d told him and warned him of, and saved himself there, not once nor twice. 11.

Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not shew me which of us is for the king of Israel? 12. And one of his servants said, None, my Lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber. 13. And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.

14. Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compa.s.sed the city about. 15. And when the servant of the man of G.o.d was risen early, and gone forth, behold, an host compa.s.sed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? 16. And he answered, Fear not: for they that be with us are more than they that be with them. 17. And Elisha prayed, and said, Lord, I pray Thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. 18. And when they came down to him, Elisha prayed unto the Lord, and said, Smite this people, I pray Thee, with blindness. And He smote them with blindness according to the word of Elisha.'--2 KINGS vi 8-18.

The revelation of the angel guard around Elisha is the important part of this incident, but the preliminaries to it may yield some instruction. The first point to be noted is the friendly relations between the king and the prophet. The king was probably Joram, who had given up Baal worship, though still retaining the calves at Bethel and Dan (2 Kings iii 2). The whole tone of things is changed from the stormy days of Elijah. The prophet is frequently an inhabitant of the capital, and a trusted counsellor. No doubt much of this improvement was owing to Elijah's undaunted denunciation, but much, too, was due to Elisha's gentle persuasion. We are often tempted to do injustice to the sterner predecessors when we see how the gentler ways of their followers seem to accomplish more than theirs did. Unless winter storms had come first, spring sunshine would draw forth few flowers. All honour to the heroes who begin the fight, and do not see the victory.

The Syrian king's way of warfare was not by a regular continued invasion, but by dashes across the border on undefended places; and time after time he found himself out in his calculations, and troops enough to beat him off ma.s.sed where he meant to strike. No wonder that he suspected treachery. The prompt answer of his servants implies that Elisha's intervention was well known by them, and measures the reputation in which he stood. Let no one suppose that thwarting Syria was an unworthy use of a supernatural gift. The preservation of Israel and the revelation of G.o.d were worthy ends, and all that is accessory to a worthy end is worthy. It is foolish to call anything a trifle which serves a great purpose.

Joram had learned to obey the prophet, and his people and their enemies had learned that Elisha was a prophet. That was much. He had no great revelations of the deep things of G.o.d to give to his generation or to posterity, but he gave directions as to practical life which bore on the wellbeing of the state; and that office was not less divinely conferred. It is a good thing when G.o.d's servants are not afraid to make their voices heard in politics, and a safeguard for a nation when their counsels are taken. The quiet prophet was more to Israel than an army.

The 'great host' sent to capture Elisha shows the terror which he had inspired, and the importance attached to getting possession of him. It is, too, an odd instance of the inconsistency of G.o.dless men, in that it never occurs to the Syrian king that Elisha, who knew all his schemes, might know this one too, or that horses and chariots were of little use against a man who had Heaven to back him. Dothan lay on an isolated hill in a wide plain, and could easily be surrounded. A night-march offered the chance of a surprise, which seems to have been prevented by the unusually early rising of Elisha's servant, the young successor of Gehazi. Apparently he had gone out of the little city before he discovered the besiegers, and then rushed back in terror.

Note the strongly contrasted pictures of the lad and his master,--the one representing the despair of sense, the other the confidence of faith. The lad's pa.s.sionate exclamation was most natural, and fear darkening to bewildered helplessness is reasonable to men who only see the material and visible dangers and enemies that beset every life. The wonder is, not that we should sometimes be afraid, but that we should ever be free from fear, if we look only at visible facts. Worse foes ring us round than those whose armour glittered in the morning sunshine at Dothan, and we are as helpless to cope with them as that frightened youth was. Any man who calmly reflects on the possibilities and certainties of his life will find abundant reason for a sinking heart.

So much that is dreadful and sad may come, and so much must come, that the boldest may well shrink, and the most resourceful cry 'Alas! how shall we do?' It is not courage, but blindness, which enables G.o.dless men to front life so unconcernedly.

How n.o.bly the calmness of Elisha shows beside the lad's alarm! Probably both were now outside the city, as the immediately following verse speaks of the mountain as the scene. If so, Elisha had gone forth to meet the enemy, and that must have brought fresh terror to his servant.

The quiet 'Fear not!' was of little use without the a.s.surance of the next clause; for there is no more idle expenditure of breath than in telling a man not to be afraid, and doing nothing to remove the grounds of his fear. That is all that the world can do to comfort or hearten.

'Fear not?' the youth might well have said. 'It is all very easy to say that; but look there! How can I help being afraid?' There is only one way to help it, and that is to believe that 'they that be with us are more than they that be with them.' The true and only conqueror of reasonable fear is still more reasonable trust. The two parts played by the servant and the prophet are united in the man who cleaves to Jesus Christ as his defence. He would not cling so close to Him but for the fear that tightens his grip. He would tremble far more but for that grip. He who says in his heart, 'What time I am afraid, I will trust in Thee,' will presently get to saying, 'I will trust, and not be afraid.'

Note, further, the sight seen by opened eyes. Elisha did not pray that the heavenly guards might come; for they were there already. Nor does it appear that he saw them; for he did not need that heightened condition of spiritual perception which appears to be meant by the opening of the eyes. And what a sight the trembling young man saw!

Where he had seen only barren rock or spa.r.s.e vegetation, he saw that same fiery host that had attended Elijah in his translation, now enclosing the unarmed prophet and himself within a flaming ring. The manifestation, not the presence, of the angel guards was the miracle.

It was a momentary unveiling of what always was, and would be after the curtain was drawn again. I suppose that no reverent reader of Scripture can doubt the existence of angelic beings, or their office to 'minister to the heirs of salvation.' To us, indeed, who know Him who is the 'Head of all princ.i.p.alities and powers,' the doctrine of angelic ministration is of less importance than that of Christ's divine help; but the latter truth does not supersede the former, though its brightness throws the other, about which we know so much less, into comparative shadow. But we may still learn from this transient disclosure of 'the things that are,' the permanent truth of the ever-active presence of divinely sent helps and guards, with all who trust in Him.

This manifestation has several features of resemblance to that given to Jacob, in his most defenceless hour, when he saw beside his unprotected camp of women and children 'G.o.d's host,' and, in a rapture of thankful wonder, named the place 'Mahanaim,'--'Two Camps.' The sight teaches us that G.o.d's messengers are ever near, and then most near when needed most. It tells us, too, that they come in the form needed. They are warriors when we are ringed about by foes, counsellors when we are perplexed, comforters when we mourn. Their shapes are as varied as our needs, and ever correspond to 'the present distress.' They come in power sufficient to conquer. There was force enough circling the prophet to have annihilated all the Syrians. True, they did not draw their celestial swords, but they were there, and their presence was enough for the triumphant faith of the guarded men. What living thing could come through that wall of fire?

Our eyes are blinded and we need to have them cleared, if not in the same manner as this lad's, yet in an a.n.a.logous way. We look so constantly at the things seen that we have no sight for the unseen.

Worldliness, sin, unbelief, sense and its trifles, time and its transitoriness, blind the eyes of our mind; and we need those of sense to be closed, that these may open. The truest vision is the vision of faith. It is certain, direct, and conclusive. The world says, 'Seeing is believing'; the gospel says, 'Believing is seeing.' If we would but live near to Jesus Christ, pray to Him to touch our blind eyeb.a.l.l.s, and turn away from the dazzling unrealities which sense brings, we should find Him 'the master-light of all our seeing,' and be sure of the eternal, invisible things, with an a.s.surance superior to that given by the keenest sight in the brightest sunshine. When we are blind to earth, we see earth glorified by angel presences, and fear and despair and helplessness and sorrow flee away from our tranquil hearts. If, on the other hand, we fix our gaze on earth and its trifles, there will generally be more to alarm than to encourage, and we shall do well to be afraid, if we do not see, as in such a case we shall certainly not see, the fiery wall around us, behind which G.o.d keeps His people safe.

Note, finally, the blindness. Elisha's dealing with the advancing host of Syria can only be rightly estimated by looking beyond the limits of the text. His object was to carry the whole army into Samaria, that they might there be won by giving them bread to eat and water to drink, and so heaping coals of fire on their head. The prophet, who was in so many points a foreshadowing of the gospel type of excellence, was the first to show the right way to conquer. Nineteen centuries of so-called Christianity have not brought 'Christendom' to practise Elisha's recipe for finishing a war. It succeeded in his hands; for, after that feast and liberation of a captured army, 'the bands of Syria came no more into the land of Israel.' How could they, as long as the remembrance of that kindness lasted? Pity that the same sort of treatment were not tried to-day!

The blindness which fell on the Syrians does not seem to have been total loss of sight,--for, if so, they could not have followed Elisha to Samaria, nearly fifteen miles off,--but rather an ocular affection which prevented them from recognising what they saw. It was a supernatural impediment in any case, however far it extended. G.o.d did 'according to the word of Elisha,' a wonderful inversion of the ordinary formula. But that was because Elisha was doing according to the word of the Lord. The prayers which are 'according to His will' are the answered prayers.

They who see not the angels, see nothing clearly. There is a mist over every eye that beholds only the things of time, which prevents it from seeing these as they are, and from recognising a prophet when he is before them. If we would rightly estimate the objects of sense, we must discern, shining through them, the far loftier and greater things of eternity. That flaming background is needed to supply a scale by which to measure the others. The flat plain of Lombardy is most beautiful when its flatness is seen girdled by the giant Alps, where lies the purity of the snow which feeds the rivers that fertilise the levels below.

'IMPOSSIBLE,--ONLY I SAW IT'

'Then Elisha said, Hear ye the word of the Lord; Thus saith the Lord, Tomorrow about this time shall a measure of fine flour he sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria. 2. Then a lord on whose hand the king leaned answered the man of G.o.d, and said, Behold, if the Lord would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. 3. And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die? 4. If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die. 5. And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there. 6. For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hitt.i.tes, and the kings of the Egyptians, to come upon us. 7. Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their a.s.ses, even the camp as it was, and fled for their life. 8. And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it. 9. Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household. 10. So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and a.s.ses tied, and the tents as they were. 11. And he called the porters; and they told it to the king's house within. 12.

And the king arose in the night, and said unto his servants, I will now shew you what the Syrians have done to us. They know that we be hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city 13. And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which, are left in the city, (behold, they are as all the mult.i.tude of Israel that are left in it: behold, I say, they are even as all the mult.i.tude of the Israelites that are consumed:) and let us send and see. 14. They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see. 15. And they went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king. 16. And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the Lord.'--2 KINGS vii. 1-16.

The keynote of this incident lies in the promise in the first verse.

The whole story ill.u.s.trates man's too frequent rejection of G.o.d's promise, and G.o.d's wonderful way of fulfilling it.

I. We note first the promise which common-sense finds incredible. It came from Elisha when all seemed desperate. The wonderfully vivid narrative in the previous chapter tells a pitiful tale of women boiling their children, of unclean food worth more than its weight in silver, of a king worked up to a pitch of frenzy and murderous designs, and renouncing his allegiance to Jehovah. Such faith as he had was strained to the breaking point, and his messenger was sent to tell the prophet that the king would not 'wait for the Lord any longer.' That was the moment chosen to speak the promise. It came, as G.o.d's helps, both of promise and act, so often come, at the very nick of time, when faith is ready to fail and human aid is vain. Before we had learned our hopeless state, they would come too soon for our good; after faith had wholly parted from its moorings, they would come too late.

Note the precision and confidence of the promise. The hour of the fulfilment, and the price of flour and the cheaper barley are stated.

Man's promises are vague; G.o.d's are specific. Mark, too, the entire silence of the promise as to the mode of its fulfilment. Probably Elisha knew as little as any one, how it was going to be accomplished.

The particularity and vagueness combined are remarkable. A hint as to how the thing was to be done would have made the belief in the fact so much easier. Yes, and just because it would have smoothed the road for worthless belief, it was not given, but the apparently impossible promise was left in nakedness, for any one who needed sense to animate his faith, to scoff at. Is not that emphatic a.s.sertion of the fact, and emphatic silence as to the 'how,' a frequent characteristic of G.o.d's promises? If ever we are kept in the dark as to the latter, it is for our good, and for the encouragement of our growth in utter dependence and perfect trust. It is not well for the trusting soul to ask too curiously about methods intervening between the promise in the present and its accomplishment in the future. It is better for peace and the simplicity of our trust, that we should be content to cling to the faithful word, and to 'believe... that it shall be even as it was told'

us, without troubling ourselves about His way of effecting His purposes. Pa.s.sengers are not admitted to the engine-room, nor allowed on the bridge. Let them leave all the working of the ship to the captain.

II. The n.o.ble who blurted out his incredulity had a great deal to say for himself from the common-sense and worldly point of view. But he need not have sneered, in the same breath, at old miracles and new. His sarcasm about 'windows in heaven' refers to the story of the flood; and perhaps there is a hint of allusion to the manna. He neither believed these ancient deeds, nor the promise for to-morrow. Why not? Simply because he--wise as he thought himself--could not see any way of bringing it about. There are many of us yet who have the same modest opinion of our own acuteness, and go on the supposition that what we do not see is invisible, and what we cannot do, or imagine done, is impossible. Why should not the Lord 'make windows in heaven' if He please? Or, how does the pert objector know that that is the only way of fulfilling the promise? He will be taught that he has not quite exhausted all the possibilities open to Omnipotence, and that something much simpler than windows in heaven can do what is wanted. Unbelief which rejects G.o.d's plain promises because it does not see how they can be fulfilled is common enough still, and is as unreasonable as it is impertinent. Elisha was as ignorant as this n.o.bleman was, of the means, but his faith fixed its eyes on the faithful word, and trusted, while sense, self-conceit, and worldliness, a mole pretending to have an eagle's eye, declared that to be impossible which it could not see the way to bring about, and thereby exposed only its own blind arrogance.

III. Elisha's answer (v. 2) sounds like Elijah. The utmost gentleness is stirred to p.r.o.nounce condemnation on self-confident unbelief, and a gentler gentleness than Elisha's, even Christ's, shrinks not from executing the sentence. Is not the sentence on this scoffing lord the very sentence p.r.o.nounced ever on unbelief? In his case, it was fulfilled by the crowd that pressed, in their ravenous hunger, through the gate, and trod him down; but in ordinary cases, in our days, the natural operation of unbelief is to shut men out from the fruition, of which faith is the necessary and only condition. It is no avenging and arbitrarily imposed exclusion, but the necessary result of self-made disqualification, which brings on the unbeliever the doom, 'Thou shalt not eat thereof.' The blessings of the religious life on earth, and the glories of its perfection in heaven, are only enjoyable through faith.

These are not so plainly visible to the unbelieving heart as the scene at the gate was to the n.o.bleman; but, in some measure, even those who do not possess them do, in some lucid moments, see their worth. It is one sad part of the sad lives of G.o.dless men that they have their seasons of calm weather, when, in the clearer atmosphere, they catch glimpses of their true good, but that they yet do not behold it long and close enough to be smitten with the desire to possess it; and so the sight remains inoperative, or adds to their condemnation. Not to taste is the sadder fate, because there has been sight. To have eyes opened at last to our own folly, and to see the rich provision of G.o.d's table, when it is too late, will be a chief pang of future retribution,--as it sometimes is of present G.o.d-lessness.

IV. Pa.s.sing over for the present the account of the discovery by the four lepers, we may next note G.o.d's way of fulfilling His promise. A panic would spread fast in an undisciplined army, and history supplies examples of the swift change into a mob under the influence of groundless terror. There is nothing wonderful in the helter-skelter rush for the Jordan, or in the road being littered with abandoned baggage. The divine intervention produced the impression which naturally brought the flight about, and the coincidence of the prophecy and the panic which fulfilled it stamp both as divinely originated. But if we looked on events as devoutly, and saw into their true character as deeply as the author of the Books of Kings does, we should see that many a similar coincidence, which we trace no farther than to men or circ.u.mstances, was due to the same divine cause which made the Syrians to hear 'the noise of a great host.' Track the river of life to its source, and you come to G.o.d.

'The wicked fleeth when no man pursueth.' Imaginary terrors are apt to beset those who have no trust in G.o.d. If we fear Him, we need have no other fear; but if we have not Him for our anchorage, we shall be driven by gusts of pa.s.sion and terror. The unseen possibilities of attack and defeat may well terrify a man who has not the unseen G.o.d to keep him calm.

Windows in heaven, then, were not needed, and the arrogance which said 'Impossible!' had not measured all the resources of G.o.d. A very wise scientist here in England proved that the Atlantic could not be crossed by a steamer, and the first steamer that did cross took out copies of his book. How foolish men's demonstrations of impossibility look beside G.o.d's deliverances! We have not gone through all the chambers of His storehouse, and 'His ways are far above, out of our sight.' Let us hold fast by the faith that His arm is strong to do whatever His lips are gracious to engage, nor let our inability to see where the river gets through the mountains ever make us doubt that it will reach the sunlit ocean.