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TOPIC: Pink, Arthur - Gleanings From Elisha (Other Topics in this Collection)
SUBJECT: 26-Fifteenth Miracle - Glad Tidings
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FIFTEENTH MIRACLE-GLAD TIDINGS
Chapter 26
In continuing our contemplation of this miracle, let us now pause and
admire the marvel of it. Ben-hadad had become dissatisfied with the
results achieved by his marauding bands, and, gathering together the
whole of his armed forces, determined to reduce Samaria to utter
helplessness. Throwing a powerful force around their capital he sought to
bring its inhabitants to complete starvation by means of a protracted
siege. In order to carry out his scheme, he had brought with his army
large supplies of food and clothing, so that they might be in comfort
while they waited for the stores of his victim to give out. How nearly
his plan succeeded we have seen: the Samaritans were reduced to the most
desperate straits in an effort to keep life in their bodies. Yet as Scott
pointed out, "In extreme distress unexpected relief is often preparing,
and whatever unbelievers may imagine, it is not in vain to wait for the
Lord, how long soever He seems to delay His coming."
But in the instance now before us, there is not a word to indicate that
the Samaritans had been crying unto the Lord and looking to Him for
relief. They had openly turned away from Him and were worshiping idols.
This it is which renders the more noteworthy the act of Jehovah on this
occasion: He was found of them that sought Him not (Isa_65:1). He showed
Himself strong on the behalf of a people who had grievously despised and
insulted Him. But where sin abounded, grace did much more abound. It was
the Most High acting in His absolute sovereignty, having mercy on whom He
pleased to have mercy and showing favor unto those who not only had no
claim thereto but who deserved only unsparing judgment at His hands. The
means which the Lord used on this occasion was as remarkable as the
exercise of His distinguishing mercy. He was pleased to use the stores of
the Syrians, their deadly enemies, to feed the famished Samaritans. Thus
were the wise taken in their own craftiness.
Four lepers outside Samaria's gates said, "Why sit we here until we die?
If we say, We will enter into the city, then the famine is in the city,
and we shall die there: and if we sit still here, we die also. Now
therefore come, and let us fall unto the host of the Syrians: if they
save us alive, we shall live; and if they kill us, we shall but die" (2
Kings 7:3-4). Observe how God wrought: it was not by an audible voice
that He bade these lepers act-not such are the mysterious but perfect
workings of Providence. It is by means of a secret and imperceptible
impulse from Him, through the process of natural laws, that God usually
works in men both to will and to do of His good pleasure. Those lepers
acted quite freely of their own volition, in response to simple but
obvious thoughts on their situation, and followed the dictates of common
sense and the impulse of self-preservation. Mark, we are not here
attempting to philosophize or explain the conjunction between the natural
and the supernatural, but we are merely calling attention to what lies on
the surface of our narrative, and which is recorded for our instruction.
When the four lepers arrived at the enemy's camp they found it to be
deserted, "For the Lord had made the host of the Syrians to hear a noise
of chariots, and a noise of horses, even the noise of a great host: and
they said one to another, Lo, the king of Israel hath hired against us
the kings of the Hittites, and the kings of the Egyptians, to come upon
us. Wherefore they arose and fled in the twilight, and left their tents,
and their horses, and their asses, even the camp as it was, and fled for
their life" (2Ki_7:6-7). That was indeed the employment of the
supernatural-something over and above the ordinary workings of
Providence, for though the Syrians misinterpreted the sound, we believe
(as stated in our last chapter) that what they heard was the movement of
angelic horses and chariots (cf. 2Ki_6:17). The Lord allowed their
ears to register what normally would have been inaudible to them. Yet
even here there was a blending of the supernatural with the natural:
those celestial beings did not slay the Syrians but only terrified them
by the noise which they made.
It may not so strike the reader, but what most impresses the writer in
connection with this incident is the remarkable blending together of the
supernatural and the natural, the operations of God and the actions of
men, and the light this casts on the workings of divine providence.
Perhaps that would be made plainer by first reading 2Ki_7:6-7, where
we have recorded the miracle itself and the startling effect which it had
upon the Syrians, and then 2Ki_7:5 where we are told of the action of
these four men which led to their discovery of a miracle having been
wrought, thereby preparing the way for all that follows. Here we have
another illustration of what we have frequently pointed out in these
pages, namely, that when God works He does so at both ends of the line:
here openly at one end and secretly at the other. Had not the lepers
actually journeyed to the Syrians' camp, those in Samaria would have
remained in ignorance that food was to be had. God therefore moved those
lepers to go there, yet how naturally He wrought! They were not conscious
that He had given them a secret inclination to move, nor had they any
inkling of the miracle, as their words in 2Ki_7:4 make clear.
"And when these lepers came to the uttermost part of the camp, they went
into one tent, and did eat and drink, and carried thence silver, and
gold, and raiment, and went and hid it; and came again, and entered into
another tent, and carried thence also, and went and hid it" (2 Kings
7:8). Solemn indeed is this, first, from the negative side. There was no
recognition of the divine hand, no awesome explanation, "What hath God
wrought!" no bowing before Him in thanksgiving for such a remarkable
favor. They conducted themselves like infidels, accepting the mercies of
heaven as a mere matter of course. And remember, they were lepers; but
even such an affliction had not turned their hearts to the Lord. Be not
surprised then that those whose homes are destroyed and whose bodies are
injured by bombs are not brought to repentance thereby. After satisfying
their hunger, they plundered the Syrian tents. Verily, "There is no new
thing under the sun" (Ecc_1:9). There was looting then as there
is now, though theirs was not nearly so despicable and dastardly as what
is now so common.
And why is it that "there is no new thing under the sun"? Because "as in
water face answereth to face, so the heart of man to man" (Pro_27:19).
Whether he be a man living in centuries B.C. or A.D., whether he be
civilized or uncivilized, his heart is depraved. Civilization effects no
change within any person, for civilization (not to be confused with
morality and common decency) is but a veneer from without. But to return
to our passage. The lepers, enriching themselves from the spoil of the
Syrians, did not contribute to the relief of the starving Samaritans, and
that was what Jehovah had promised. Mark then the sequel: "Then they said
one to another, We do not well: this day is a day of good tidings, and we
hold our peace: if we tarry till the morning light, some mischief will
come upon us: now therefore come, that we may go and tell the king's
household" (2Ki_7:9). The divine design of mercy to the starving city
was not to be thwarted by the greed of these lepers, for His counsel must
stand. Yet note how it was now effected.
As God had wrought secretly in those lepers in verses 3-4, He again did
so now. First it was by an impulse upon their instinct of
self-preservation; here it is upon their conscience. Yet observe how
conscience acts in the unregenerate, producing not horror and anguish at
having offended a gracious God, but causing fear of the consequences.
This is made clearer by the rendering: "If we tarry till the morning
light, we shall find punishment." But unless God had wrought secretly
upon them, they too would have been like our own generation, from whom
His restraining hand is removed and who are "given up to their own
hearts' lusts"-utterly reckless and regardless of consequences. In this
instance, in order to carry out His benevolent purpose, God put a measure
of fear upon these lepers and caused them to realize that not only were
they playing an ignoble part, but were likely to swiftly be smitten by
His wrath if they failed to announce the good news to their famished
fellows.
"Now therefore come, that we may go and tell the king's household" (2
Kings 7:9). Here, as everywhere, we need to be much on our guard against
making a misapplication of Scripture. It is so easy to read our own
thought into the Word and thus find what we are looking for. Those who
are so enthusiastic in urging young believers to become evangelists by
preaching the gospel to all and sundry, would likely find in this verse
what they would consider a striking passage on which to base an address
on the necessity of personal work; yet it would be an altogether
unwarranted use to make of it. This verse is very far from teaching, by
typical implication, that it is the duty of every Christian to announce
the "good tidings" to all they contact. Holy Writ does not contradict
itself, and none other than the Lord Jesus has expressly bidden us, "Give
not that which is holy unto the dogs, neither cast ye your pearls before
swine, lest they trample them under their feet, and turn again and rend
you" (Mat_7:6). That command is designed to bridle the restless
energy of the flesh.
It was unto those who had been prepared for those "good tidings" who
would welcome them, these lepers went forth, namely, to those who were
fully conscious of their starving condition! There is a radical
difference between those who are "lovers of pleasure" and satisfied with
what they find therein, and the ones who have discovered the emptiness of
such things and are deeply concerned about their eternal welfare; and
there should be an equally radical difference in the way we deal with and
speak to each of them. The gospel would not be "good tidings" to the
former, but would be trodden beneath their feet if offered to them; yet
it is likely to be welcomed by the latter. And if we unmistakably meet
with the latter, it would be sinful for us to remain selfishly silent.
"So they came and called unto the porter of the city: and they told them,
saying, We came to the camp of the Syrians, and, behold, there was no man
there, neither voice of man, but horses tied, and asses tied, and the
tents as they were" (2Ki_7:10).
Not being permitted to enter the city, the four lepers called out to
those who were keeping watch at its gate. They announced the good news in
plain and simple language, and then left the issue with them. The chief
porter did not receive the strange tidings with incredulity, but "he
called the [subordinate] porters;" and, while he remained at his post of
duty, "they told it to the king's house within" (2Ki_7:11), middle of
the night though it was. Here too we may perceive the continued, though
secret, workings of the Lord. He it was who caused the porter to give
heed to the message he had just heard. Altogether unexpected as it must
have been, too good to be true as it would have sounded, yet he was
divinely inclined to believe the glad tidings and promptly acquaint his
royal master with them. Yet the porter acted quite freely and discharged
his personal responsibility. How wondrous are the ways of Him with whom
we have to do!
"And the king arose in the night, and said unto his servants, I will now
shew you what the Syrians have done to us. They know that we be hungry;
therefore are they gone out of the camp to hide themselves in the field,
saying, When they come out of the city, we shall catch them alive, and
get into the city" (2Ki_7:12). The king's reaction to the good news
was thoroughly characteristic of him, being consistent with everything
else recorded of him. Instead of expressing gratitude at the glad
tidings, he voiced his skepticism; instead of perceiving the gracious
hand of God, he suspected his enemies of laying a subtle snare. Perhaps
some may be inclined to say, It was very natural for Jehoram to argue
thus: the king was acting in prudence and wise caution. Natural it
certainly was, but not spiritual! There was no thought that the Lord had
now made good His word through the prophet, but simply the reasoning of a
carnal mind at enmity against Him. One of the ways in which the carnal
mind expresses itself is by a reasoned attempt to explain away the
wondrous works and acts of God.
When God has spoken, plainly and expressly, it is not for us to reason,
but to set to our seal that He is true and receive with unquestioning
faith what He has said. If it is a promise, expect Him to make it good.
The skepticism of the king only serves to show how the tidings borne by
the lepers would have been lost on the porters and the entire royal
household had not God wrought secretly but effectually in the one and the
other. Accordingly we are next told, "And one of his servants answered
and said, Let some take, I pray thee, five of the horses that remain,
which are left in the city, (behold, they are as all the multitude of
Israel that are left in it: behold, I say, they are even as all the
multitude of the Israelites that are consumed:) and let us send and see"
(2Ki_7:13). That too was "of the Lord." He it was who gave this
servant both courage and wisdom to remonstrate with his master. He knew
the man he had to deal with, as his "send and see" showed, reminding us
at once of 2Ki_6:10, when the king "sent" to see if Elisha's warning
were a true one.
Nothing could be lost (unless it were the horses) by pursuing the policy
proposed by the servant, and much might be gained. As the divine purpose
could not be thwarted by the greed of the lepers, so it should not be by
the skepticism of the king. It was God who gave the servant's counsel
favor in his master's sight, and therefore we are told, "They took
therefore two chariot horses; and the king sent after the host of the
Syrians, saying, Go and see" (2Ki_7:14). God's ways and works are as
perfect in their execution as they are in their devising. But be it noted
that though Jehoram yielded to the solicitation of his servant, it was
with some unbelief he did so, as his sending them "after the host of the
Syrians" rather than "unto their camp" indicates. Nor was their errand in
vain: "They went after them unto Jordan: and, lo, all the way was full of
garments and vessels, which the Syrians had cast away in their haste" (2
Kings 7:15). It was no temporary spasm of fear that possessed them but a
thorough and lasting one. When God works, He works effectually.
"And the messengers returned, and told the king. And the people went out,
and spoiled the tents of the Syrians. So a measure of fine flour was sold
for a shekel, and two measures of barley for a shekel, according to the
word of the LORD" (2Ki_7:15-16). Of course it was, for no word of
God's can possibly fall to the ground, since it is the Word of Him "that
cannot lie" (Tit_1:2). Men may scoff at it, kings may not believe it,
even when its definite fulfillment is declared to them; but that affects
not its truth. "Blessed be the LORD, that hath given rest unto his people
Israel, according to all that he promised: there hath not failed one word
of all his good promise" (1Ki_8:56). It is to be noted that the
prediction made through Elisha was fulfilled in no vague and mere general
way, but specifically and to the letter. That too is recorded both for
our instruction and our consolation.
Sixth, the Meaning of the Miracle
After all we have sought to bring out upon this miracle, its spiritual
significance should, in its broad outline at least, be plain to every
Christian reader. We say "its broad outline," for every detail in it is
not to be regarded as a line in the picture. First, the starving
Samaritans may surely be viewed as portraying perishing sinners. They
were not seeking God nor looking to Him for relief. So far from it, they
had turned their backs upon Him and had given themselves up to idolatry.
They were reduced to the most desperate straits, being quite unable to
deliver themselves. As such they accurately represented the condition and
position of the fallen and depraved descendants of Adam.
Second, in Ben-hadad and his hosts who sought the destruction of the
Samaritans, we have a figure of Satan and his legions who are
relentlessly attempting to destroy the souls of men, "seeking whom he may
devour" (1Pe_5:8). Third, in the divine deliverance of the famished
Israelites, by a miracle of sovereign mercy, we have a striking
foreshadowment of the saving of God's elect. The particular aspect of the
gospel here pictured appears in the strange means which God employed to
bring about deliverance, namely, His causing the Syrians themselves to
supply the food for those they had designed to be their victims. Does not
this remind us forcibly of that verse; "that through death he might
destroy him that had [as the executioner] the power of death, that is,
the devil" (Heb_2:14)! As the Savior Himself declared, "This is your
hour, and the power of darkness" (Luk_22:53); yet by allowing the
serpent to bruise His heel, He set free his captives. Incredible as it
seems to the proud philosopher, it is by Christ's humiliation His people
are exalted, by His poverty they are made rich, by His death they have
life, by His being made a "curse" all blessing comes to them!
Seventh, the Sequel of the Miracle
"And the king [God working secretly in him to do so] appointed the lord
on whose hand he leaned to have the charge of the gate: and the people
trode upon him in the gate, and he died, as the man of God [not simply
'Elisha'!] had said, who spake when the king came down to him. And so it
fell out unto him" (2Ki_7:17, 20). Thus in due course, the divine
threat was executed, fulfilled to the very letter. Solemn indeed was
this, being the awful sequel to what was before us in 2Ki_7:1-2. In
like manner God will yet answer the skepticism and blasphemous scoffing
of this degenerate age. The great of this world may laugh at the Lord's
servants now, but in eternity they shall gnash their teeth in anguish.
This sequel completes the symbolic picture, showing as it does the doom
of the reprobate. The gospel is a savor of death unto death as well as of
life unto life. Unbelievers will "see" the elect feasting with Christ, as
the rich man saw Lazarus in Abraham's bosom; but they shall not partake
thereof.
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