bed inquiry such as his. God forbid that we should deny the possibility of deathbed repentances; but we say it even more energetically: God forbid that we should trust ourselves to them. What is likely to be the uppermost thought after such a life? Is there not too often, even in the prayers which falter from blanched lips, more of the "Shall I recover?" prompted by fear, than of the language of spiritual repentance: "Lord, I believe, help Thou mine unbelief."

But none of these solemn considerations moved the king's trusted messenger and friend. Altogether, Hazael is perhaps one of the most repulsive characters presented in Scripture. When he undertook his master's commission, he had already deliberately resolved upon his murder. At the same time, he took measures to deceive, and if possible to gain Elisha. His whole conduct bore the worst traits of the Oriental character. Even the procession of forty loaded camels bringing a "present of every good thing in Damascus" was a piece of hypocrisy. It is not for a moment to be thought that he would have been guilty of the folly of offering to a solitary traveller provisions and luxuries, which we may calculate as having amounted in the aggregate to about thirty thousand pounds weight. It was probably an Eastern display when a few camels' burdens were thus distributed over so many. The attitude and language of Hazael were characterised by mock humility and hypocritical earnestness. He "came and stood before him, and said, Thy son Benhadad, king of Syria, hath sent me to thee, saying, Shall I recover of this disease?" Did Hazael wish to conciliate the dreaded prophet, or were his measures taken with the view of misleading the people of Damascus as to his designs? But he failed to impose on Elisha. The reply, which at once unmasked him, was, "Go and say unto

him (that is, as thou hadst intended), Thou shalt surely recover: howbeit Jehovah hath showed me that he shall surely die." *

It fills the heart with unutterable sadness to feel helpless in presence of death; to know that a man may certainly recover, and yet to see that he shall surely die. When we look upon a world, for which the means of recovery have been provided; when, in preaching the Gospel of Christ, we realise what issues depend upon the decision of men; when we stand by a deathbed, trying to pour into ears too long closed against it the gracious message of Christ's work finished for us, feelings of sadness and responsibility at times almost overwhelm us. Which of these men, women, and children whom we daily meet, with whom we hold such pleasant, easy, familiar intercourse, who are now so joyous, happy, and unconcerned, shall be ultimately lost? It is not a harsh, only a true saying, for both they and we must perish if we are without Christ. It is not harsh, for the means of recovery are within reach of all: they may "certainly recover." What shall we say or do to induce them to banish Hazael from their side? Blessed be God that, knowing that the work of conversion is the Lord's, we can retire from such unpromising efforts to the stronghold of prayer.

"And he

And yet even a Hazael had his repentance! (Elisha) settled his countenance stedfastly, until he (Hazael)

* Our Authorised version renders it, "Thou mayest certainly recover," in the sense that there was nothing mortal in his disease, and that under ordinary circumstances he might have recovered. This view, though adopted by most Rabbinical and modern interpreters, is incompatible with the original, which can only be rendered as in the text, the mode of expression being precisely the same as that afterwards translated, "he shall surely die." The meaning is: I know it all, go and tell him as thou hast planned, "Thou shalt surely recover," but God hath shown me alike thy murderous plan and its execution.

was ashamed."

Elisha could not leave an immortal soul to go to its ruin without at least attempting its rescue. He fixed his gaze stedfastly upon the bold, bad man, till Hazael felt that his inmost thoughts had been read, and quailed under the look. An unwonted blush passed over the murderer's face. There is not a conscience so seared which at some time or other has not been roused to fear, even if not to repentance. But the pangs of conscience, as they are of the most acute, so also are they of the most transient kind. No faculty in man more easily awakened, none more readily lulled to sleep, than conscience. While most we feel them, we are on the eve of losing its impressions. They are like an echo, mostly heard when we are silent and listen. The next moment, and its voice has died away. Therefore, and even on this ground, the danger of trusting our moral and spiritual guidance to a monitor so uncertain, is great. Besides, while we examine each act separately, we fail to discern the character of our lives as a whole. It is as when we look down into the deep blue sea, or up into the deep blue sky. Examined separately, each particle of that water, or of that air, seems colourless. Only when viewed in its totality do we become aware of its shadings. So is life. Each action separately may have its excuse, its reasonable motive, its colourless aspect. Only when viewing a life in its totality, in its relation to God, do we come to know its real character. Hence the importance of a "single eye," whose stedfast undivided gaze is ever directed towards God, and views all things as in His light.

Not even Hazael seemed to realise his future of wickedness. "The man of God wept "—as Jesus wept when "He beheld the city." Too eager to divert the current of thoughts which for a moment had moved him, Hazael inquired the reason of his tears. Even when told the story of his

future cruelty in all its literality, and divested from the dazzling glare which ambition or passion would cast around such a picture, it failed to influence the Syrian. For a moment he had not yielded to, but heard the voice of conscience. Only for a moment. He now saw before him but the one object of his life-felt only the one master-passion that ruled him. The tale of horrors recalled his purpose; it was a means to his end. He was not startled, merely afraid that he might not succeed in compassing it. "But what is thy servant the dog, that he should do such a great thing?" And Elisha answered, "Jehovah hath showed me thee as king over Syria." Hazael was silent. and yet he was ill at ease.

So the fates were in his favour; "So he departed from Elisha." The rest is soon told-all the rest of a long and prosperous life; all the rest of the commencement of a terrible reign. Ben-hadad listened and was deceived. The next day there was solemn proclamation throughout Damascus. King Benhadad lay dead in his palace. No trace of the murder, no track of the murderer, save where the recording angel had marked it. “And Hazael reigned in his stead.”

* The above is a correct rendering of the passage. The Authorised version would seem to indicate an abhorrence on the part of Hazael, which is neither in accordance with his character, nor expressed in the original.

This is the correct rendering, and shows that Elisha in no way encouraged his murderous design; on the contrary, rather warned him of it. We may add that the murder was committed by means of a "coverlet," literally, a thick woven cover, dipped in water, by which Ben-hadad was choked.

and

CHAPTER XXVII.

JUDGMENT COMMENCED.

"And he (Ahaziah, king of Judah) went with Joram the son of Ahab to the war against Hazael king of Syria in Ramoth-gilead; and the Syrians wounded Joram. And King Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick. And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead: and when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, carry him to an inner chamber; then take the box of oil, and pour it on his head, and say, Thus saith the Lord, I have anointed thee king over Israel. Then open the door, and flee, and tarry not. So the young man, even the young man the prophet, went to Ramoth-gilead. And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, even over Israel. And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel: and I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah: and the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled. Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication. And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the Lord, I have anointed thee king over Israel. Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramoth-gilead, he and all Israel, because of Hazael king of Syria. But King Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel."-2 KINGS viii. 28, 29; ix. 1-15.

JUDGMENT was rushing on its course, swift, yet so noiseless, that not one of the many whom it would soon overwhelm