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TOPIC: Pink, Arthur - Gleanings From Elisha (Other Topics in this Collection)
SUBJECT: 05-Second Miracle - Salt-Healed Waters
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SECOND MIRACLE-SALT-HEALED WATERS
Chapter 5
"And They Said Unto Him, Behold now, there be with thy servants fifty
strong men; let them go, we pray thee, and seek thy master: lest
peradventure the Spirit of the Lord hath taken him up, and cast him upon
some mountain, or into some valley" (2Ki_2:16). Two things must be
borne in mind in connection with this request, lest we be too severe in
our criticism of those who made it. First, these young prophets had known
that Elijah was to be removed from Elisha that day, as is clear from
their words to him on a former occasion: "Knowest thou that the LORD will
take away thy master from thy head to day?" (2Ki_2:5). As to how they
had learned of this, we cannot be sure; nor do we know how full was their
information. Yet it seems clear they knew nothing more than the general
fact that this was the day which would terminate the earthly career of
the renowned Tishbite.
Second, we are told, "And fifty men of the sons of the prophets went, and
stood to view afar off: and they two [Elijah and Elisha] stood by
Jordan"(2Ki_2:7). Here again we cannot be certain what it was or how
much they actually saw. Perhaps, some are ready to exclaim, if they were
definitely on the lookout, they must have seen the remarkable translation
of Elijah, for the "chariot of fire and the horses of fire" in midair
would surely have been visible to them. Not necessarily. Probably that
"fire" was very different from any that we are acquainted with. Moreover
we must bear in mind that on a later occasion "the mountain was full of
horses and chariots of fire round about Elisha," yet his own personal
attendant saw them not until the prophet asked, "LORD, I pray thee, open
his eyes, that he may see" (2Ki_6:17)! We are therefore inclined to
believe that as these young prophets watched, Elijah suddenly and
mysteriously disappeared from their view, without their actually seeing
his miraculous translation to heaven. Consequently they felt that
something unprecedented and supernatural had taken place, and they
ascribed it to a divine intervention, as their reference to "the Spirit
of the LORD" intimates.
Though they must have realized that an event quite extraordinary had
occurred, yet they were uneasy, fearful that something unpleasant had
befallen their teacher. They were deeply concerned, and veneration and
love for Elijah prompted their petition. Let us seek to put ourselves in
their place and then ask, Would we have acted more intelligently? At any
rate, was their request any more foolish than Peter's on the mount of
transfiguration when he said to Christ, "If thou wilt, let us make here
three tabernacles; one for thee, and one for Moses, and one for Elijah"
(Mat_17:4)! Moreover it should be observed that they did not rashly
take matters into their own hands, but respectfully submitted their
request to Elisha. Before criticizing them too harshly let us make sure
that our hearts are as warmly attached to God's servants as theirs, and
that we are as troubled over their departure as they were.
Elisha tersely refused their request. "Ye shall not send." But why did he
not explain to them the uselessness of such a quest, by informing them
exactly what had happened to Elijah? Probably because he concluded that
if the Lord had intended them to know of His servant's miraculous exit
from this scene, He would have opened their eyes to behold what he
himself had been permitted to see. Not all of the twelve witnessed
Christ's transfiguration either. Moreover, is there not a hint here as to
why this privilege had been withheld from them, in the statement that
"they stood to view afar off"? Not so Elisha, who followed his master
fully. It is only those who "draw near" that enjoy the highest privileges
of grace. Finally we may learn from Elisha's reticence that there are
some experiences which are too sacred to describe to others. Oh for more
of such holy reserve and modesty in this day of curiosity and vulgar
intruding into one another's spiritual privacy.
"And when they urged him till he was ashamed, he said, Send. They sent
therefore fifty men; and they sought three days, but found him not" (2
Kings 2:17). Let it not be forgotten that up to this time only one
individual from all mankind had gone to heaven without passing through
the portals of death, and it is very doubtful if the contemporaries of
Enoch (or those who lived later) knew of his translation, for the words,
"He was not found" (Heb_11:5) intimate that search was also made for
him. Elisha's being "ashamed" means that he felt if he were to continue
refusing them they would likely think he was being influenced by an undue
desire to occupy Elijah's place of honor. "And when they came again to
him, (for he tarried at Jericho,) he said unto them, Did I not say unto
you, Go not?" (2Ki_2:18). Now they must have felt ashamed. "This
would make them the more willing to acquiesce in his judgment another
time" (Matthew Henry).
First, the Order of the Miracle
This brings us to Elisha's next miracle. First, let us consider the order
of it. It was Elisha's second one, and the scriptural significance of
that numeral casts light upon this point. One expresses unity and
sovereignty. One stands all alone; but where there are two, another
element has come in. So in the first miracle Elisha acted alone. But here
in this one Elisha is not alone. A second human element is seen in
connection with it-the "men of Jericho." They were required to furnish a
"new cruse" with "salt therein" before the wonder was performed. Probably
this very fact will prove a serious difficulty to the thoughtful reader.
Those who have followed closely the preceding chapters will remember how
we pointed out again and again that Elisha is to be regarded as a
representative character, as a figure of the servants of Christ. Some may
conclude the type fails us at this point, for it will be said, Surely you
do not believe that ministers of the gospel demand something at the hands
of sinners in order to be saved! Our answer will be given under the
meaning of this miracle.
Second, the Place of the Miracle
Let us take note of the place where this occurred: it was at Jericho.
This too is very illuminating. Jericho had been the first city of the
Canaanites to defy the children of Israel, for it was closed and barred
against them (Jos_6:1). Whereupon it was pronounced "accursed," and
orders were given that Israel should not appropriate anything in it unto
themselves: "And ye, in any wise keep yourselves from the accursed thing,
lest ye make yourselves accursed, when ye take of the accursed thing"
(Jos_6:18). By the power of Jehovah, Jericho was overthrown, following
which His people "burnt the city with fire, and all that was therein"
(Jos_6:24). Afterward the fearful denunciation went forth, "Cursed be
the man before the LORD, that riseth up and buildeth this city Jericho"
(Jos_6:26). But both of those divine prohibitions were flouted. The
first was by Achan, who "saw among the spoils a goodly Babylonish
garment, and two hundred shekels of silver, and a wedge of gold" (Josh.
7:21), which he coveted and stole, for which he and his family were
stoned to death and their bodies destroyed by fire.
The second prohibition was broken centuries later, in the reign of the
apostate Ahab: "In his days did Hiel the Bethelite build Jericho" (1
Kings 16:34). Thus Jericho was the city of the curse. It was the first
place in Canaan where defiance of the Lord and His people was displayed.
It was there that Israel, in the person of Achan, committed their first
sin in the land of promise. A fearful curse was pronounced against the
man who should have the effrontery to rebuild the city. That there is an
unmistakable parallel between these things and what occurred in Eden
scarcely needs pointing out. But we must not anticipate. That which is
now before us is the fact that, in defiance of the divine threat, Jericho
had recently been rebuilt-probably the attractiveness of its locality was
the temptation to which Hiel yielded (as the pleasantness of the fruit in
Eve's eyes induced her to partake: Gen_3:6), for we are told "And the
men of the city said unto Elisha, Behold, I pray thee, the situation of
this city is pleasant" (2Ki_2:19).
Third, the Object of the Miracle
"And the men of the city said unto Elisha, Behold, I pray thee, the
situation of this city is pleasant, as my Lord seeth: but the water is
naught, and the ground barren" (2Ki_2:19). Herein God had evidenced
His displeasure on that accursed rebuilding of Jericho by making its
water unwholesome and the ground barren, or as the margin notes, "causing
to miscarry." The Jewish commentators understood this to mean that these
waters caused the cattle to cast their young, the trees to shed their
fruit before it was mature, and even the women to be incapable of bearing
children. The Hebrew word which is rendered "the water is naught" ("ra")
is a much stronger one than the English denotes. In the great majority of
cases it is translated "evil" (as in Gen_6:5; Pro_8:13), and
"wicked" no less than thirty-one times. Its first occurrence is in "the
tree of knowledge of good and evil" (Gen_2:9)! But it signifies not only
evil but that which is harmful or injurious to others, being translated
"the hurtful sword" (Psa_144:10).
Jericho then was a pleasant location, but there was no good water for its
inhabitants or their flocks and herds. This was a serious matter, a vital
consideration, for the Israelites were an essentially pastoral people.
(Observe how often we find mention of the "wells" in their early history:
Gen_16:14; 21:25; 26:15, 22; 29:2; Num_21:16-18, etc.) Jericho in
spite of all its ideal qualities then lacked the one thing essential.
How this reminds us of another and later incident in the career of
Elisha: "Now Naaman, captain of the host of the king of Syria, was a
great man with his master, and honorable, because by him the LORD had
given deliverance unto Syria: he was also a mighty man in valor, but he
was a leper" (2Ki_5:1). In spite of his exalted position, his wealth,
his exploits, he lacked the one thing needful-health. He was a leper and
that nullified everything else. And thus it is with every man in his
natural sinful condition; however favored by creation and by providence,
the springs of his life are defiled.
Fourth, the Means Used for the Miracle
"And he said, Bring me a new cruse, and put salt therein. And they
brought it to him. And he went forth unto the spring of the waters, and
cast the salt in there" (2Ki_2:20-21). The appropriateness of this
particular means for counteracting the effects of the curse is at once
apparent. Salt is the grand purifier and preserver. It is by means of the
salty vapors which the rays of the sun distill from the ocean that the
atmosphere of our earth is kept healthy for its inhabitants. That is why
the sea breezes act as such a tonic to the invalid and the convalescent.
Salt prevents putrefaction. Hence, after the backs of prisoners were
scourged, salt was rubbed into the wounds; though extremely painful, it
prevented blood poisoning. Salt is the best seasoning; how insipid and
unsavory are many foods without a sprinkling of it. Salt is the emblem of
divine holiness and grace, and so we read of the "covenant of salt" (Num.
18:19; 2Ch_13:5). Hence also the exhortation, "Let your speech
be alway with grace, seasoned with salt" (Col_4:6), the savor of true
piety. The ministers of Christ are therefore denominated "the salt of the
earth" (Mat_5:13).
Fifth, the Instrument of the Miracle
Obviously the salt itself could not heal those unwholesome waters, any
more than the "rods" or twigs of the trees with their "white streaks"
that Jacob set before the flocks, were able to cause the cattle to bring
forth young ones that were "ringstreaked, speckled and spotted" (Gen.
30:37-39). Though the men of Jericho were required to furnish the salt,
and though the prophet now cast the same into the springs, yet he made it
clear this would avail nothing unless the blessing of Jehovah accompanied
the same. His power must operate if anything good was to be accomplished.
Therefore we find that as Elisha cast in the salt he declared "Thus saith
the LORD, I have healed the waters; there shall not be from thence any
more death or miscarrying" (2Ki_2:21, ASV). Thereby the prophet
disclaimed any inherent power of his own. Yet he was instrumentally
employed of God, for the very next verse says, "So the waters were healed
unto this day, according to the saying of Elisha which he spake"! How
very similar to Paul's experience, which he expressed, "I have planted,
Apollos watered [they were the instruments]; but God gave the increase"
(1 Colossians 3:6).
Sixth, the Meaning or Typical Significance of the Miracle
The first key to the meaning is found in the order of it. Under that
point we intimated that probably some readers would find a difficulty in
the men of Jericho being required to furnish the salt and be inclined to
object that surely the minister of the gospel (for as a figure of such
Elisha is to be viewed here) does not demand anything at the hand of
sinners in order for them to be saved. But such a difficulty is
self-created through entertaining vague and general concepts instead of
distinguishing sharply between things that differ. When we speak of
"salvation" we refer to something that is many-sided. If on the one hand
we must guard most carefully against the error of man's contributing to
his regeneration, on the other we must watch against swinging to the
opposite extreme and denying that man is required to concur with God in
connection with his reconciliation, preservation, etc. The typical
picture which is here set before us is divinely perfect; yet we need to
view it closely if we are to see its details in their proper perspective.
The first miracle, the smiting of the Jordan, suggests the ministerial
power of the evangelist over spiritual death, in connection with
salvation. But this second miracle foreshadows a later, second experience
in the history of those truly converted. This miracle at Jericho speaks
of neutralizing the effects of the curse, overcoming the power of innate
depravity. And here the minister of the gospel acts not alone, for in
this matter there is the conjunction of both the divine and the human
elements. Thus the second key to its meaning lies in the place where it
occurred. It is true that the conjunction of the divine and human
elements in conversion cannot be so closely defined as to express the
same in any theological formula; nevertheless the reality of those two
elements can be demonstrated both from Scripture and experience. We do
not like the expression "man's cooperating with God" for that savors too
much of a dividing of the honors, but man's "concurring with God" seems
to be both permissible and necessary.
The third key is contained in the fact that these men of Jericho are
represented as taking the initiative, coming unto Elisha, acquainting him
with their need, supplicating his assistance! Apparently they knew from
his dress that Elisha was a prophet; and as he no doubt still carried
Elijah's mantle, they hoped he would use his power on their behalf. The
servant of God ought to be readily identified by his (emblematic)
"garments" or spiritual graces, easily accessible and approachable, one
to whom members of a community will gladly turn in their troubles. Elisha
did not repulse them by saying this lay outside his line of things, that
his concern lay only with the young prophets. Instead he at once
intimated his willingness to help. Yet something was required of them
(compare 2Ki_4:41 and 5:10 for other illustrations of the same
principle). They were told to provide a "new cruse" with salt therein.
That was a test as to whether they were willing to follow the prophet's
instructions. They promptly heeded. How different from many who disregard
the directions of God's servants!
This miracle then does not give us a history of the servant of God going
to those who are utterly unconcerned, dead in trespasses and sins, but
rather that of awakened souls, seeking help, acquainting the minister
with their need. In the first miracle it is God acting in sovereign
power, enabling His servant to ministerially triumph over death; here it
is His servant addressing human responsibility. In bidding awakened and
inquiring sinners to provide a "new cruse and put salt therein," he is
saying to them, "Cast away from you all your transgressions, whereby ye
have transgressed; and make you a new heart and a new spirit" (Ezek.
18:31 and cf. Jam_4:8). These men of Jericho could not have procured
the new cruse and the salt unless God had first placed it at their hands,
and the sinner cannot bring a responsive and obedient heart to the
minister until God has previously quickened him. That this miracle is,
instrumentally, attributed to the "saying of Elisha" (the Hebrew term
dabar is rendered "word" in 1Ki_17:2, 8) denotes that awakened
sinners are delivered from the effects of the curse as they obey the
instructions of God's faithful servants.
Seventh, the Permanency of the Miracle
"Thus saith the LORD, I have healed these waters; there shall not be from
thence any more death or miscarrying: so the waters were healed unto this
day, according to the word of Elisha which he spake" (2Ki_2:21-22,
ASV). It was no superficial and temporary change that was wrought, but an
effectual and permanent one. "I know that, whatsoever God doeth, it shall
be for ever: nothing can be put to it, nor any thing taken from it"
(Ecc_3:14). Herein we see again the appropriateness of the salt, the
emblem of incorruption, used in the covenant to express its perpetuity.
Placing in a "new cruse" and then casting into "the springs of water"
give figures of the new and honest heart, out of which are "the issues of
life" (Pro_4:23). The nature of fallen men, even the most attractive
specimens, is like unwholesome water and barren soil; it must be renewed
by God before any good works can be produced. Make the tree good and its
fruit will be good. The miracle is attributed, instrumentally, not to the
faith or the prayer of Elisha (though there was both), but to his word.
By His response God avouched His prophet and sustained his testimony in
Israel.