Two Wonderful Manifestations of God's Presence with His Prophet: The Interposition on behalf of "the Sons of the

Prophets" by the banks of Jordan, and that in the deliverance of Elisha at Dothan - influence of Elisha's Ministry - God,

the ever-present Help and Deliverer in times of Danger - The Syrians led blinded into Samaria - The Conduct of the

King and of the Prophet.

(2 Kings 6:1-23.)

FOR a brief space the narrative turns again to the more private and personal ministry of Elisha. Or perhaps it may be

more correct to say that the history which now follows is inserted in this connection, immediately after that of Gehazi,

to show that as the unfaithful servant who did not realize the presence and help of Jehovah, received meet punishment,

so would they who clung to the prophet in faith and with faithfulness experience the deliverance of God, and this, even

in seemingly small matters, and, if need be, by extraordinary interposition. Thus the history of the miraculously

restored ax would supplement and complement that of Gehazi's punishment - both teaching substantially the same

lessons: only the one in their negative, the other in their positive aspect.

We have repeatedly noticed that the ministry of Elisha had its deep influence upon Israel, despite the corruption in

Church and State. Perhaps one of the most pleasing evidences of this appears in the growing number of " the sons of the

prophets." On a previous occasion (2 Kings 4:43) we found at Gilgal about one hundred assembled to listen to the

instruction of Elisha. This would represent a large number in proportion to the small and, in parts, semi-heathen

population of the northern kingdom - especially when we remember that there were similar communities at Bethel and

at Jericho. It is probably among the latter that the present narrative is laid, and it shows that this community was so

prosperous that their meeting-place  218 no longer sufficed for their growing numbers.

It was this which led to the proposal of constructing another and larger place for their use by the banks of the Jordan.

From the abundance of timber in the district it would be easy to provide accommodation sufficient for their simple

wants. And the manner in which their proposal was worded (ver. 2) is peculiarly and graphically Eastern. Elisha not

only assented to their project, but at their request consented to accompany and remain with them while engaged in their

work. It need scarcely be said that this was not asked in order that the prophet might superintend their labors, but to

have in their midst the loved master, whose very presence seemed to imply the Divine blessing, and whose words of

instruction would secure it. In any case the whole narrative shows, on the one hand, the simplicity and earnestness of

their faith, and, on the other, the poverty and humbleness of their outward circumstances.

Evidence of both was soon to appear. As they were engaged in felling the timber the ax-head of one of the workers

became suddenly detached and fell into the water. His exclamation of distress addressed to Elisha, with this significant

addition, that the ax had been "asked" or "entreated for," constituted an appeal to the prophet. It is of comparatively

secondary importance, whether it had been so asked as a gift, or as a loan - though the former seems to us the meaning

of the word.219

What followed had best be recorded in a rigorously literal translation of the sacred text. "And the man of God said:

Where has it fallen? And he showed him the place, and he [Elisha] cut off wood [a stick, piece of a tree], and put it in

there [sent it], and he caused the iron to flow" - on which, the man, as directed by the prophet, "put in ["sent," the same

word as before] his hand and took it." The first, but also the most superficial, impression on reading these words is that

they do not necessarily imply anything miraculous.

Accordingly, both some of the Rabbis and certain mo dern interpreters have argued, either that the stick which had been

cut off struck right into the hole of the ax head and so brought it up, or else that the stick thrust under the ax had

-

rendered it possible to drag it to land. But, to speak plainly, both these suggestions involve such manifest

impossibilities, as hardly to require serious discussion. It is scarcely necessary to add that every such explanation is

opposed equally to the wording and the spirit of the sacred text, which assuredly would not have recorded among the

marvelous doings of the heaven-sent prophet a device, which, if it had been possible, could have been accomplished by

any clever-handed person. There cannot be any doubt in the mind of every impartial man that Scripture here intends to

record a notable miracle. On the other hand, there is nothing in the sacred text which obliges us to believe that the iron