on this expedition, we feel that it is thoroughly in accordance with the heathen notions of power.

In the course of this narrative we have repeatedly met instances of this, and even the proposal to send fifty strong men

for the rescue of Elijah (2 Kings 2:16) may be regarded as representing the influence of similar ideas in Israel. Besides,

it might have been that the people would rise in defense of their prophet. Elisha knew all these preparations on the part

of Ben-hadad; knew also, that during the night the city had been surrounded by the Syrians, so that, to the eye of man,

there seemed no way of escape. But he rested quietly, for he also knew that "He that keepeth Israel neither slumbers nor

sleeps." Nay, does it not seem as if the language of Psalms 121 quite specially described his experience, and as if he

had been looking up to those "mountains" from whence his help was to come? And is it not often so in the experience

of God's people, as if the wording of the Psalms were almost literally portraying alike what they feel and hope, and

what happens to them?

It was early morning, and the servant of the prophet ­ not Gehazi now, but perhaps one of "the sons of the prophets" ­

went forth, it may be to make preparation for the return of his master226 from Dothan to his permanent home at

Samaria (2 Kings 6:32).

This would throw light on the language which Elisha afterwards held to the Syrians (2 Kings 6:19). But when Elisha's

servant saw the town surrounded by the Syrian host, his heart failed him, and he turned to his master with the

despairing inquiry what they were to do. If our previous suggestion that they had intended leaving Dothan that morning

be well founded, it is not necessary to suppose that the servant knew t he expedition to have been especially destined

against Elisha; but he would naturally feel that not only was their projected journey now impossible, but that his master

and himself were in imminent danger from which there seemed no possibility of escape. W hat follows is both

historically and symbolically of deepest importance. In answer to the prayer of Elisha the eyes of the young man were

opened, and he beheld the height which overlooked Dothan - or else that on which it stood - full of horses and chariots

of fire. Truly had Elisha said: "Fear not, for more they with us than they with them." It was not only the Divine answer

to the Syrian challenge, and the manifestation of the Divine triumphant supremacy over the power of the enemy, but

the revelation of the ever-present, watchful help of Him Whose angel "encampeth round about them that fear Him, and

delivereth them" (Psalms 34:7; 55:18; 91:11). But although the vision was vouchsafed to the prophet's servant when his

"eyes" were "opened" (Genesis 21:19; Nu mbers 22:31) - that is, a sight of objects granted him, which, in our present

state, is preternatural - we regard it as none the less real. And this, though the appearance of "fire," which was the well-

known symbol of the Divine manifestation (Exodus 24:17; 2 Kings 2:11; Psalms 1:3; Isaiah 29:6; Ezekiel 1:4, 27), and

even the form of "chariots and horses" might be the human mode of presentation familiar to the Jewish mind (comp.

also Psalms 104:3; Isaiah 66:15; Habakkuk 3:8). But we entertain no doubt of the real and constant, though by us

unseen, presence of those angel-hosts, which alike the Old and the New Testament teach us to believe are the

messengers of God's behests and ministering spirits to His saints. And this adds both solemnity and comfort to all our

In view of this heavenly guard there could be no hesitation on the part of Elisha and his servant in carrying out what we

have supposed to have been their original intention of returning to Samaria. And so the two went down to the Syrian

At the prayer of Elisha they were smitten, not with blindness but with blinding, so that, in the words of the Rabbis,228

"they saw, but they knew not."229 It was not, therefore, "a lawful stratagem" 230 on his part, but literally true, when

Elisha said to the Syrians who were about to make their way into Dothan: "This is not the way, and this is not the city;

come after me, and I will bring you to the man whom you are seeking."

For Elisha was then on his way to his home at Samaria, nor could he who had just pointed his servant to the heavenly

defense around them have been tempted to tell a lie in order to escape the threatened danger. His object was to show

the Syrians that the God Whose prophet he was could not be contended with in such manner as they thought, nor His

purposes frustrated. And not the Syrians only, but Israel also, would have practical proof that He was the living God

when Elisha brought his blinded pursuers as his willing captives into Samaria.

It must have been a wonderful sight, alike to Syrians and Israelites, when, in answer to the prophet's prayer, the LORD

once more "opened the eyes of the enemy," and they found themselves in the midst of Samaria. We can only indulge in

conjecture, how, perhaps, Elisha had hurried on with the swift est; how the watchman on the tower would have