When the Sun looks upon the landscape there are new colors, new distances, new forms; a whole work is wrought upon the landscape which can only be described by the word “wizardry.” So it is with the Bible, the great work of the living God. Look at it with the natural vision, and you may discover in it particular beauties. You may say: “The poetry is noble; the English is pure; and the moral sentiment of the book is not without a certain elevation.” But the Bible wants no such reluctant or impoverished compliments. Let the soul be touched by the Spirit that wrote the book; let the eyes be anointed by the living God; and then the Bible is like a landscape shone upon by the noonday’s cloudless Sun. Elisha took his own way with the Syrian army, and here occurs a point worthy of special note. When the Lord smote the people with blindness, according to the word of Elisha, the latter said unto them: “This is not the way, neither is this the city; follow me, and I will bring you to the man whom ye seek.” But he led them to Samaria. What! Then did the man of God resort to a false strategy? This is a very serious case, indeed, and has occasioned much difficulty. Nor need we wonder, for in “The Speaker’s Commentary” we find such words as these: “Untruth has been held by all moralists to be justifiable toward a public enemy. Where we have a right to kill, much more have we a right to deceive by stratagem.” When words like these occur in a Christian commentary, no wonder that infidelity should seize upon the annotation as a prize, or use it as a weapon. No such comment can we adopt in perusing this portion of sacred Scripture. It can not be justifiable to treat a public enemy by untruth or deception. We have no right to kill, and therefore we have no right to deceive by stratagem. This is not the way to recommend the word of the living God. The incident must be taken in its totality. The reader must not arrest the progress of the narrative by stopping here or there to ask a question. He must see the incident in its completeness, and, seeing it, he will have reason further to glorify God for the pure morality of the book and the noble spirit of the record. Elisha might well so far follow his illustrious predecessor as to use the weapon of irony or taunting in dealing with the Lord’s enemies. Elijah said to the prophets of Baal: “Cry aloud; for he is a god.” As well might we stop there, and say: “By Elijah’s own testimony deity was ascribed to Baal.” We forget the irony of the tone; we forget that Elijah was mocking the debased prophets. So Elisha might say: “This is not the way, neither is this the city; follow me, and I will bring you to the man whom ye seek.” There was a taunt in the tone; there was sarcasm in the emphasis. Nor is the verse to be read in its unity. It is to be read as part and parcel of a whole narrative. Now, what became of all this so-called deception and stratagem?