Reading: Elisha by J. J. Reeve

ELISHA

e-li'-sha 'elisha`, "God is salvation".

A prophet, the disciple and successor of Elijah. He was the son of Shaphat, lived at Abel-meholah, at the northern end of the Jordan valley and a little South of the Sea of Galilee. Nothing is told of his parents but the father's name, though he may have been a man of some wealth. No hint is given of Elisha's age or birth-place. From his work on his father's farm he was called to his training as a prophet and successor of Elijah.

I. His Call and Preparation.

The first mention of him occurs in 1 Kings 19:16. Elijah was at Horeb, learning perhaps the greatest lesson of his life; and one of the three duties with which he was charged was to anoint Elisha, the son of Shaphat of Abel-meholah, as prophet in his stead.

1. His Call:

Elijah soon went northward and as he passed the lands of Shaphat he saw Elisha plowing in the rich field of his father's farm. Twelve yoke of oxen were at work, Elisha himself plowing with the twelfth yoke. Crossing over to him Elijah threw his cloak upon the young man (1 Kings 19:19). Elisha seemed to understand the meaning of the symbolic act, and was for a moment overwhelmed with its significance. It meant his adoption as the son and successor of Elijah in the prophetic office. Naturally he would hesitate a moment before making such an important decision. As Elijah strode on, Elisha felt the irresistible force of the call of God and ran after the great prophet, announcing that he was ready to follow; only he wished to give a parting kiss to his father and mother (1 Kings 19:20). Elijah seemed to realize what it meant to the young man, and bade him "Go back again; for what have I done to you?" The call was not such an urgent one as Elisha seemed to think, and the response had better be deliberate and voluntary. But Elisha had fully made up his mind, slew the yoke of oxen with which he was plowing, boiled their flesh with the wood of the implements he was using, and made a farewell feast for his friends. He then followed Elijah, making a full renunciation of home ties, comforts and privileges. He became Elijah's servant and assisted him. It says in 2 Kings 3:11 that he "poured water on the hands of Elijah."

2. His Preparation:

They seem to have spent several years together (1 Kings 22:1; 2 Kings 1:17), for Elisha became well known among the various schools of the prophets. While ministering to the needs of his master, Elisha learned many deep and important lessons until he was ready for the prophetic service himself. It seems almost certain that they lived among the schools of the prophets, and not in the mountains and hills as Elijah had previously done. During these years the tie between the two men became very deep and strong. They were years of great significance to the young prophet and of careful teaching on the part of the older. The lesson learned at Horeb was not forgotten and its meaning would be profoundly impressed upon the younger man, whose whole afterlife shows that he had deeply learned the teaching.

3. The Parting Gift of Elijah:

The final scene shows the strong and tender affection he cherished toward his master. Aware that the end was near, he determined to be with him until the last. Nothing could persuade him to leave Elijah. When Elijah asked what should be done for him before he (Elijah) was to be taken away, Elisha asked for the elder son's portion, a double portion, of his master's spirit (2 Kings 2:9). The request shows how much he looked up to his master. His great teacher disappeared in a whirlwind, and, awestruck by the wonderful sight, Elisha tore his clothes, took up the garment of Elijah, retraced his steps to the Jordan, smote the waters to test whether the spirit of Elijah had really fallen upon him, and as the water parted, he passed over. The sons of the prophets who had been watching the proceedings from the hills, at once observed that the spirit of Elijah rested upon Elisha, and they bowed before him in reverence and submission (2 Kings 2:12-15). Elisha now began his prophetic career which must have lasted 50 years, for it extended over the reign of Jehoram, Jehu, Jehoahaz and Joash. The change in him was so clear that he was universally recognized as Elijah's successor and the leader of the prophetic schools. The skepticism of the young prophets regarding the translation of Elijah found little sympathy with Elisha, but he is conciliatory and humors them as we read in 2 Kings 2:16-18.

II. His Prophetic Career.

1. Record of His Career:

As we study the life of Elisha we look first at the record of his career. The compiler of these records has followed no strict chronological order. Like other scripture writers he has followed the system of grouping his materials. The record in 2 Kings 2:19-5:27 are probably in the order of their occurrence. The events in chapters 6-9 cannot be chronologically arranged, as the name of the king of Israel is not mentioned. In 6:23 we are told that the Syrians came no more into the land of Israel, and 6:24 proceeds to give an account of Ben-hadad's invasion and the terrible siege of Samaria. In chapter five Gehazi is smitten with leprosy, while in chapter eight he is in friendly converse with the king. In chapter thirteen the death of Joash is recorded, and this is followed by the record of his last interview with Elisha (2 Kings 13:14-19) which event occurred some years previously.

2. His Ministry in a Private Capacity:

Elisha carried the walking-staff of ordinary citizens, using it for working miracles (2 Kings 4:29). He seemed to have lived in different cities, sojourning at Bethel or Jericho with the sons of the prophets, or dwelling in his own home in Dothan or Samaria (2 Kings 6:24,32). He passed Shunem so frequently that a prophet's chamber was built for his special use (2 Kings 4:8-11).

(1) Elijah's ministry began by shutting up the heavens for three and a half years; Elisha's began by healing a spring of water near Jericho (2 Kings 2:21). One of the springs possessed certain noxious qualities, and a complaint was made to Elisha that it was unfit for drinking and injurious to the land (2 Kings 2:19). He took salt in a new vessel, cast it into the spring and the waters were healed so that there was not "from now on neither death nor miscarriage" (2 Kings 2:21).

(2) Leaving Jericho, `a pleasant situation,' he passed up to the highlands of Ephraim, doubtless by the Wady Suweinit, and approached Bethel, a seat of Baal worship and headquarters of idolatry. The bald head of Elisha provoked the ridicule of some "boys... out of the city" who called after him, "Go up, you baldhead!", their taunt manifested the most blatant profanity and utter disregard of God or anything sacred. Elisha, justly angered, turned and cursed them in the name of Yahweh. Two bears came from the woods of that wild region and made fearful havoc among the boys. Elisha may have shown severity in this, but he was not the one who chose the punishment which overtook the boys.

(3) From Bethel Elisha passed on to Mt. Carmel, the home of a school of the prophets, spent some time there and returned to Samaria the capital (2 Kings 2:25). His next deed of mercy was to relieve the pressing needs of a widow of one of the prophets. The name of the place is not given (2 Kings 4:1-7).

(4) On his many journeys up and down the country, he frequently passed by the little village of Shunem, on the slopes of "Little Hermon." It was about three miles from Jezreel. Accustomed to accept hospitality of one of the women of the place, he so impressed her with his sanctity that she appealed to her husband to build a chamber for the "holy man of God who is continually passing our way." This was done, and in return for this hospitality a son was born to the woman. He suddenly died in early boyhood and was restored to life by Elisha (2 Kings 4:8-37).

(5) Elisha is next at Gilgal, residing with the sons of the prophets. It is a time of famine and they are subsisting on what they can find. One of them finds some wild gourds (paqqu`oth), shreds them into the pot and they are cooked. The men have no sooner begun to eat than they taste the poison and cry to Elisha, "O man of God, there is death in the pot." Throwing in some meal, Elisha at once renders the dish harmless and wholesome (2 Kings 4:38-41).

(6) Probably at about the same time and place and during the same famine, a man from Baal-shalishah brought provisions as a present to Elisha--twenty loaves of fresh barley bread and fresh ears of grain. Unselfishly Elisha commanded that it be given to the people to eat. The servant declared it was altogether insufficient for a hundred men, but Elisha predicted that there would be enough and to spare (2 Kings 4:42-44) (This miracle closely resembles the two miracles of Jesus).

(7) The next incident was the healing of Naaman, the leprous commander of the Syrian army (2 Kings 5:1-19). He is afflicted with leprosy, and it was the most malignant kind (2 Kings 5:27). A Jewish maiden, captured in one of their numerous invasions of Eastern Palestine, and sold into slavery with a multitude of others, told her mistress, the wife of Naaman, about the wonder-working Elisha. The maiden told her mistress that Elisha could heal the leprosy, and Naaman resolved to visit him. Through the king he obtained permission to visit Elisha with a great train and rich presents. The prophet sent his servant to tell him to dip seven times in the Jordan and he would be healed. Naaman was angered at the lack of deference on the part of Elisha and turned away in a rage to go home. Better counsels prevailed, and he obeyed the prophet and was cured. Elisha absolutely refused the rich presents Naaman offered, and permitted the Syrian to take some earth from Yahweh's land, that he might build an altar in Syria and worship Yahweh there. The idea was that a God was localized and could be worshipped only on his own land. Elisha grants Naaman permission apparently to assist his master and bow in the house of Rimmon while avowedly he is a worshiper of Yahweh. The prophet appreciates the difficulties in Naaman's path, believes in his sincerity, and by this concession in no way proves that he believes in the actual existence of a god named Rimmon, or that Yahweh was confined to his own land, or in any way sanctions idolatrous worship. He is conciliatory and kind, making the best of the situation.

(8) An act of severity on the part of Elisha follows, but it was deserved. Gehazi's true character now manifests itself. He covets the rich presents brought by Naaman, runs after him, and by a clever story secures a rich present from the general. Elisha knows his trick and dooms him and his family to be afflicted with Naaman's leprosy forever (2 Kings 5:19-27).

(9) A group of the sons of the prophets, finding their quarters too small, determined to build new quarters near the Jordan. While felling the timber the ax-head of one, a borrowed tool, fell into the water and disappeared. It would have been useless to have attempted to search for it in that swift and muddy stream, so he cried in distress to the prophet. Elisha cut off a stick, cast it in the spot where the ax fell, and made the iron swim on the surface (2 Kings 6:1-7).

3. His Ministry in a Public and National Capacity:

Elisha's services to his king and country were numerous and significant.

(1) The first one recorded took place during the attempt of Jehoram to resubjugate Moab which had revolted under King Mesha. In company with Jehoshaphat and the king of Edom, his southern allies, the combined hosts found themselves without water in the wilderness of Edom. The situation was desperate. Jehoram appealed to Jehoshaphat, and on discovering that Elisha was in the camp all three kings appealed to him in their extremity. He refused any help to Jehoram, bidding him appeal to the prophets of his father Ahab and his mother Jezebel. For Jehoshaphat's sake he did help. He called for a musician, and while the music was played the LORD gave Elisha his message. He ordered them to dig many trenches to hold the water which would surely come on the morrow from the land of Edom and without rain. He moreover predicted that Moab would be utterly defeated. These predictions are fulfilled, Mesha was shut up in his capital, and in desperation sacrificed his firstborn son and heir on the walls in sight of all Israel. In great horror the Israelites withdraw, leaving Mesha in possession (2 Kings 3:4-27).

(2) His next services occurred at Samaria. The king of Syria found that his most secret plans were divulged in some mysterious way, and he failed more than once to take the king of Israel. He suspected treachery in his army, but was told of Elisha and how he was telling the king of Israel what the king of Syria was planning. Elisha was living at Dothan; and so the king of Syria sent a large army to capture him. Surrounded by night, Elisha was not terrified as his servant was, but prayed that the young man's eyes would be opened to see the mountains full of the chariots and horses of Yahweh. Going forth to meet the Syrians as they closed in, Elisha prayed that they may be stricken with blindness. The word "canwerim" is used only here and in Genesis 19:11. He then told them that they had come to the wrong place, but he would lead them to the right place. They followed him into the very heart of Samaria and into the power of the king of Israel. The latter would have smitten them, but was rebuked by Elisha who counseled that they be fed and sent away (2 Kings 6:8-23). Impressed by such mysterious power and strange clemency the Syrians ceased their marauding attacks.

(3) The next incident must have occurred some time previous, or some time after these events. Samaria was besieged, the Israelites were encouraged to defend their capital to the last, famine prices prevailed, and mothers began to cook their children and eat them. The king in horror and rage planned wreak vengeance on Elisha. The latter knew his purpose, anticipating any action on the king's part, and predicted that there would be abundance of food on the morrow. That night a panic seized the Syrian host. They imagined they heard the Hittites and Egyptians coming against them, and fled in headlong rout toward the Jordan. Four lepers discovered the deserted camp and reported the fact to the king. He suspected an ambush, but was persuaded to send a few men to reconnoiter. They found the camp deserted and treasures strewn in the path right to the Jordan. The people lost no time in plundering the camp and Elisha's predictions were fulfilled to the letter (2 Kings 6:24-7:20).

(4) The prophet's next act was one of great significance. It was the carrying out of the first order given to Elijah at Horeb, and the time seemed ripe for it. He proceeded north to Damascus and found Ben-hadad sick. Hearing of his presence the king sent a rich present by the hands of his chief captain Hazael and inquired whether he would recover. Elisha gave a double answer. He would recover, the disease would not be fatal, yet he would die. Fixing his eyes on Hazael, Elisha saw a fierce and ruthless successor to Ben-hadad who would be a terrible scourge to Israel. The man of God wept, the fierce captain felt ashamed, and when told of what he would do, represented himself as a dog and not able to do such things. But the prospect was too enticing; he told Ben-hadad he will recover, and on the morrow smothered him and succeeded to the throne (2 Kings 8:7-15).

(5) The next, move of Elisha was even more significant. It was the fulfilling of the second order given Elijah at Mt. Horeb. The Israelites were fighting the Syrians in defense of Ramoth-gilead. The king, Jehoram, was wounded and returned home to Jezreel to recover. Elisha seized on the opportune moment to have the house of Ahab avenged for its many sins. He dispatched one of the young prophets with a vial of oil to Ramoth-gilead with orders to anoint Jehu, one of the captains of the army, as king over Israel. The young prophet obeyed, delivered his message and fled. Jehu tried to conceal the real nature of the interview, but was forced to tell, and was at once proclaimed king. He leapt into his chariot, drove furiously to Jezreel, met the king by the vineyard of Naboth, sent an arrow through his heart, trampled to death the queen, Jezebel, butchered the king's sons and exterminated the royal family. He then murdered the priests of Baal and the revolution was complete; the house of Ahab was destroyed, Baal worship overthrown and an able king was upon the throne (2 Kings 9; 10).

(6) Elisha retained his fervent and patriotic spirit until the last. His final act was in keeping with his long life of generous deeds and faithful patriotic service. He was on his death bed, having witnessed the fearful oppressions of Israel by Hazael who made Israelites as dust under his feet. The young king Joash visited him, wept over him. The dying prophet bid him take his bow and arrow and shoot eastward, an act symbolic of his victory over Syria. Being then commanded to smite upon the ground, he smote three times and stopped. The prophet was angry and told him he should have smitten many times, then he would have smitten Syria many times, but now he shall smite her only thrice (2 Kings 13:14-19).

(7) The last wonder in connection with Elisha occurred after this death. His bones were reported to have resurrecting power, "and as soon as the man touched the bones of Elisha, he revived and stood on his feet." (2 Kings 13:20-21).

4. Characteristics of His Ministry:

(1) In Comparison with Elijah.

In many respects Elisha is a contrast to his great predecessor. Instead of a few remarkable appearances and striking events, his was a steady lifelong ministry; instead of the rugged hills his home was in the quiet valley and on the farm; instead of solitariness he loved the social life and home. There were no sudden appearances and disappearances, people always knew where to find him. There were no long seasons of hiding or retirement, he was constantly moving about among the people or the prophetic schools. There were no spectacular revolutions, only the effect of a long steady ministry. His career resembled the latter portion of Elijah's more than the earlier. Elijah had learned well his lesson at Horeb. God is not so much in the tempest, the fire and the earthquake, as in the "still small voice" (1 Kings 19:11-12). Elijah was a prophet of fire, Elisha more of a pastor. The former called down fire out of heaven to consume those sent to take him; Elisha anticipates the king when he comes to take him (2 Kings 6:32,33) and gives promises of relief. He merely asks for blindness to come upon the army which surrounded him at Dothan, and spares them when the king would have smitten them (2 Kings 6:18-23). Elijah was austere and terrible, but Elisha was so companionable that the woman at Shunem built him a chamber. His prophetic insight could be helped more by strains of music than by mountain solitude (2 Kings 3:15). Some of his miracles resemble Elijah's. The multiplication of the oil and the cruse is much like the continued supply of meal and oil to the widow of Zarephath (1 Kings 17:10-16), and the raising of the Shunammite's son like the raising of the widow's son at Zarephath (1 Kings 17:17-24).

(2) General Features of His Ministry.

His services as a pastor-prophet were more remarkable than his miracles. He could be very severe in the presence of deliberate wrongdoing, stern and unflinching when the occasion required. He could weep before Hazael, knowing what he would do to Israel, yet he anointed him king of Syria (2 Kings 8:11-15). When the time was ripe and the occasion opportune, he could instigate a revolution that wiped out a dynasty, exterminated a family, and caused the massacre of the priests of Baal (2 Kings 8; 9). He possessed the confidence of kings so fully that they addressed him as father and themselves as sons (2 Kings 6:21; 13:14). He accompanied an army of invasion and three kings consulted him in extremity (2 Kings 3:11-19). The king of Syria consulted him in sickness (2 Kings 8:7,8). The king of Israel seems to blame him for the awful conditions of the siege and would have wreaked vengeance on him (2 Kings 6:31). He was something of a military strategist and many times saved the king's army (2 Kings 6:10). The king of Israel goes to him for his parting counsel (2 Kings 13:14-19). His advice or command seemed to be always taken unhesitatingly. His contribution to the religious life of Israel was not his least service. Under Jehu he secured the destruction of the Baal worship in its organized form. Under Hazael the nation was trodden down and almost annihilated for its apostasy. By his own ministry many were saved from bowing the knee to Baal. His personal influence among the schools of the prophets was widespread and beneficial. He that escaped the sword of Hazael was slain by Jehu, and he that escaped Jehu was slain by Elisha. Elisha finished the great work of putting down Baal worship begun by Elijah. His work was not so much to add anything to religion, as to cleanse the religion already possessed. He did not ultimately save the nation, but he did save a large remnant. The corruptions were not all eradicated, the sins of Jeroboam the son of Nebat were never fully overcome. He passed through a bitter and distressing national humiliation, but emerged with hope. He eagerly watched every turn of events and his counsels were more frequently adopted than those perhaps of any other prophet. His was a contest between Yahweh worship and Baal worship. The corrupted form of Yahweh worship was a problem which Amos and Hosea had to face nearly a century later.

III. General Estimate.

He was a friend and benefactor of foreigners as well as of the people of Israel. He was large-hearted and generous, tolerant to a remarkable degree, courageous and shrewd when the occasion required, a diplomat as well as a statesman, severe and stern only in the presence of evil and when the occasion demanded. His was a strenuous prophet's life. A homeloving and social man, his real work was that of teaching and helping, rather than just working of miracles. He continually went about doing good. He was resourceful and ready and was gifted with a sense of humor. Known as "the man of God," he proved his right to the title by his zeal for God and loving service to man.

LITERATURE.

Driver, LOT, 185; W. R. Smith, Prophets of Israel, 85; Cornill, Isr. Prophets, 14, 33; Farrar, Books of Kings; Kuenen, Religions of Israel, I, 360; Montefiore, Hibbert Lectures, 94; Maurice, Prophets and Kings, 142; Liddon, Sermons on Old Testament Subjects, 195-334.

J. J. Reeve