its other possible symbolic application,* seems to us its chief meaning.

* It need scarcely be said how absurd would be any inference from this miracle in regard to the

use of "relics," - still more, to their veneration. The two cases have not anything in common; since

if anything is clear, it is the unique character of this miracle.

It appears that "at the coming in of the year" - probably in the spring - after Elisha's burial, they

were carrying a man to his burying, as was the wont, on an open bier. But lo, as the procession

reached the last place of rest, one of those predatory Moabite bands, which, like the Bedawin of

modern times, desolated the land, was seen swooping round to where the mourners were gathered.

Only a hasty flight could save them from death or bondage. There was not time for hesitation.

Rolling away the stone which barred the entrance, and opening the door of his sepulcher, they laid

the dead man upon the bones of the prophet, and then hastily fled. But lo, life came again to the

dead man by touch of the dead prophet - and "he stood on his feet," the only bring man in the

silent home of the dead; safe in the sepulcher of Elisha from either flight or the Moabites. But

whatever its immediate meaning, who can in this prophetic history refrain from thinking here of

the life that comes from touch of the crucified Christ; of the raising of the young man carried at

Nain on his bier to the burying; or even of the dim dawning of thoughts of a resurrection, the full

blaze of whose light comes to us from the empty tomb on the Easter morning?

At its close the narrative again returns to what is its keynote (in vers. 4, 5). Again comes the record

of the LORD'S compassion, of His faithful remembrance of the covenant with the Fathers, and of

His merciful delay of that final punishment of Israel's sin which would sweep them far from their

land. It was as God had promised. Hazael was dead. Once and again, nay three times, did Jehoash

defeat Ben-hadad (III.), the son and successor of Hazael, and take from him those cities which had

been captured in the reign o f Jehoahaz.

But as from the rock-hewn sepulcher of Elisha came attestation of his Divine mission, so comes

there to us from the monuments of Assyria confirmation of this defeat of Ben -hadad in fulfillment

of Divine promise. For whereas his father is repeatedly referred to as a bold warrior even against

the overwhelming might of Assyria, Ben-hadad (III.) is not even mentioned.* This is most

significant; evidently, his reign was smitten with weakness, and his power had been wholly

* Comp. Schrader, u.s., pp. 211, 212.

CHAPTER 4 - AMAZIAH, (NINTH) KING OF JUDAH. JEHOASH, (THIRTEENTH) KING OF

Accession of Amaziah - Character of his Reign - Military Preparations - The Hiring of Israelitish

Mercenaries, Warning of the Prophet, and Dismis sal of the Auxiliaries - "The Valley of Salt" -

Defeat of the Edomites - March upon Petra - Description of Petra - Slaughter of the Captives -

Introduction of Edomite Idolatry - The Challenge of Amaziah to Jehoash, and his Reply -Defeat of

Judah - Capture and Plunder of Jerusalem - Conspiracy against Amaziah - Flight to Lachish -

Murder of the King. (2 KINGS 14:1-20; 2 CHRONICLES 25.)

IT has been well remarked that Jehoahaz of Israel had on his death left to his son and successor

Jehoash, amidst the sore t roubles of his country, this priceless inheritance the promised answer to

his prayer. How largely his promise had already been fulfilled appears from a comparison of the

condition to which Hazael had reduced the army of Israel in the time of Jehoahaz (2 Kings 13:7),

with the three brilliant victories which Jehoash gained over Ben-hadad III. Nor were the military