who had gone to capture the prophet, had had their effect.

Although Joram "wrought evil in the sight of Jehovah," it was "not like his father, and like his mo ther;" and we are

expressly told that "he removed the pillar of Baal which his father had made" (2 Kings 3:2). This does not mean that he

either destroyed the Temple of Baal, or even that pillar - perhaps we should rather call it a column or block. Probably

all that was done was to remove this great memorial-pillar of Baal from the public position which it had occupied in the

square, or in front, or in the gardens, of the palace, or else before the Temple of Baal, and to place it within the

precincts of the latter (2 Kings 10:27). But even this implied that the worship of Baal was no longer the national

religion - although the alternative was only between it and the worship instituted by Jeroboam. From this general

estimate of the public influence exercised by the prophet, we turn to consider more fully the first miracle by which he

established his prophetic authority ­ very significantly in an act of blessing. The men of Jericho interceded with Elisha

- probably through their representatives - on behalf of t heir city. Every one might see how pleasant was its site: the very

Paradise of Palestine, its rich soil basking under a tropical sun, yet shaded by palm, mulberry, and fig -trees, while the

air was refreshed by perennial springs of bright water, and perfume d by the precious balsam-plants, the scent of which

the wind would sometimes carry as far as out to sea. But all this luxuriance was marred by the character of the water.

At a distance of about a mile from the ancient site of Jericho (not from the modern v illage which represents the ancient

town), "there is a large and beautiful fountain of sweet and pleasant water,"  136 the so-called Ain -es -Sultan.

From its situation this must have furnished the water-supply for ancient Jericho, and hence have been the spring which

Elisha healed, of which there is this farther confirmation that the other springs in the neighborhood are to this day

mostly brackish. To this character of the water the inhabitants ascribed, and as it appears not without reason, the

circumstance of the frequent miscarriages which alike diminished the population and the flocks.137

Remembering the symbolic import of the mission of Elisha, as before explained, we should expect the prophet to give

heed to so humble a complaint - for such it was, rather than a request. The means used were in accordance with the

symbolic character of all else. The healing of the waters, although performed through the prophet, was the direct act of

Jehovah (v. 21). Accordingly, as everything connected with the service of the LORD, the cruse to be used must be

"new" (Numbers 19:2), dedicated to God alone. And the direct means of the "healing" was "salt," borne in this new

cruse. Salt was added to everything offered, as being the emblem of incorruption, and hence of purification. And so

they went up to the very spring of the waters, and there, not as of himself, but in the name of the LORD, Elisha

"healed" the waters by a symbolic action, resembling that of Moses of old (Exodus 15:25).

Many lessons of deep significance are suggested by this miracle: most notably, how the salt borne in the new cruse

when applied to the spring of the waters healed them - hence-forth, completely, and for ever; and again, how in the

healing three things were combined - the use of means (in thems elves ineffectual), the word of the prophet, and the

power of Jehovah. But most of all, does it help us to realize how God is a present help in time of trouble - if only we

seek Him in the manner which He appoints.

3. Yet another attestation of Elisha's prophetic authority was needed. This time not in blessing, but in judgment - stern,

quick, unrelenting. Those who despised his commission, or rather defied the power that was behind it, must learn in

terrible experience its reality. And that this judgment at the beginning of Elisha's ministry was so understood, appears

from this circumstance that his ministry never afterwards seems to have encountered active opposition.

Once more the prophet was pursuing his lonely way where last he had walked in company with his master. For it will

be remembered, that the last station at which Elijah and Elisha tarried on their way to Jericho and the Jordan was

Bethel. And this also is significant. As regards Elisha, because it must have called up most solemn thoughts, es pecially

now when he was entering upon his work; and not less so as regarded the Bethelites who had last seen Elisha in

company with Elijah just before his ascent. It did recall to them the last appearance among them of the two, but only to

make mockery of the event connected with it. But this was to scoff alike at the dead and at the living prophet, and also

at the great power of Jehovah. Thus it was really open defiance of God, all the more inexcusable that it was entirely

unprovoked, and that it offended against the law of man almost as much as against that of God. For it was not only a

breach of hospitality, but it discarded that reverence for authority specially of a religious kind, which has at all times

been a characteristic feature in Eastern life.