310. ELIJAH AND ELISHA
"Behold the goodness and severity of God"
Whilst Elijah's mission was one of judgment and denunciation, manifesting the severity of Yahweh, Elisha demonstrated the merciful aspect of the Divine character (Rom. 11:22). Israel's behaviour warranted Divine judgment and Elijah was the stern instrument to administer this to a wayward king and a wicked nation. But he needed to be taught that within the nation was a remnant which had to be educated and strengthened. It was this aspect of consolidating and building up a core of strength that formed the basis of Elisha's merciful mission. These two together presented the balanced character of Yahweh, which it is our life's work to endeavour to manifest.
The aim of this lesson is to show that God corrects the wicked with punishment, but the righteous are built up by the "still small voice" of instruction of His prophets.
1 Kings 19; 2 Kings 2
ELIJAH AND JOHN THE BAPTIST
After three and a half years of drought had failed to awaken repentance in Ahab, or turn his alien wife Jezebel from her idolatry, Elijah appeared before him the second time to propose the contest of Mount Carmel. This ended with the slaughter of the prophets of Baal. Afterwards the prophet ran before the chariot of Ahab 25 kilometres across the plain of Jezreel in the face of a wild storm. In so doing he performed the work of a herald or a forerunner of the King.
The work of John the Baptist was similar to this. He has to "prepare the way" before the coming king, the Lord Jesus Christ (Mai. 3:1). At his birth it was revealed that he would "go before" Christ "in the spirit and power of Elias (Elijah), to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just" (Lk. 1:17). So far as the generation of Israelites alive at the time of Christ was concerned, John the Baptist "was" Elijah: "If ye will receive it, this is Elijah, which was for to come" (Matt. 11:14). At Christ's second coming Elijah himself will again "first come" and prepare the hearts of his people to receive the Messiah (Mai. 4:5-6; Matt. 17:11).
ELIJAH ON HOREB € THE STILL SMALL VOICE (1 Kings 19:1-18).
The effects of Elijah's reforms on Mount Carmel were short-lived. When Jezebel heard of his deeds and in particular how he had slain the prophets of her cherished religion, Baal worship, she immediately dispatched a messenger to Elijah. Elijah was told that she would dispose of him as he had disposed of the prophets of Baal, and that if she failed in this determination she willed that the gods would do likewise to her. Elijah's courage evaporated before this threat and he turned and fled for his life to Mount Horeb (1 Kgs. 19:1-3).
He lodged in a cave (lit. "the cave", cp. Ex. 33:22) on the mount and was challenged by the word of Yahweh, "what doest thou here, Elijah?" In his desperation he made "intercession against Israel", saying "I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away" (v.10; Rom. 11:3). He was called upon to leave the cave and go forth and stand before Yahweh. There he witnessed three dramatic demonstrations of Yahweh's power, a fierce wind, an earth quake and finally a fire (vv. 11-12). He was told that Yahweh was "not in" any of these manifestations. Then there was a fourth revelation of an entirely different character, "a still small voice" (Roth, "the voice of a gentle whisper"). Clearly Yahweh was "in" the voice, which proceeded to address him (vv. 12-13).
In these strange events there was a message for the prophet which he was slow to perceive. His mission had been one of severity and judgment in which he had inflicted drought on Israel and called forth fire and death etc. € he had been like the wind, the earthquake and the fire. He was oblivious of the fact that there were others who were still faithful in Israel and who had not bowed down the knee to Baal (v.18). While it appeared to him that he "only, was left" in fact he had erred greatly, for there yet remained 7,000 faithful.
He was duly reminded of this fact and, by implication, that he should be back in Israel with them: "What doest thou here Elijah?" (v.13). They needed to hear the still small voice of mercy and instruction so that their faith might be built up. Manifestations of power can destroy, but mercy and instruction develop faith and build up. There is a place for judgment in God's economy and the Lord will "cry, yea, roar" when he comes a second time; but at his first appearing his voice was not "lifted up" in judgment, but he spoke words of instruction and comfort which developed men of faith and courage (cp. Isa. 42:13-14 with vv.l and 2).
Elijah was directed to return and was given a three-fold commission:
(1) To anoint Hazael King over Syria
(2) To anoint Jehu, the son of Nimshi, King over Israel
(3) To appoint Elisha, the son of Shaphat, to be his own successor (vv. 15-18)
ELISHA SUCCEEDS ELIJAH (1 Kings 19:19-21).
Of these three commands, the first two were reserved for Elisha to do, and the last one was done by Elijah himself when he found Elisha ploughing. By throwing his mantle upon him, Elijah indicated that he desired Elisha as his successor. Immediately, Elisha parted with his old way of life to follow Elijah (vv.20-21), and there commenced the companionship that continued for some years until Elijah was taken up by a whirlwind into heaven.
In the final years of his ministry, and with Elisha's help, Elijah set about restoring the schools of the prophets which the murderous Jezebel had tried to destroy (cp. 1 Kgs. 18:3-4, 13). Thus there was guaranteed a continuing place of honour for God's Word in Israel. Before he was taken up in the whirlwind, Elijah had established schools at Bethel (2 Kgs. 2:3), Jericho (v.5), and Gilgal (4:38). "The still small voice" of God's Word was quietly building up a body of men to act as cells of strength within the nation, and it was this work that Elisha continued.
CHRIST GREATER THAN ELIJAH (1 Kings 19:19-21; Luke 9).
Elisha's ready response to the call of Elijah is impressive. "And he left his oxen, and ran after Elijah, and said, Let me I pray thee, kiss my father and my mother and then I will follow thee". Elijah made no objection to this request and, in fact, endorsed it, "Go back again: for what have I done to thee?" So he went back and slew a yoke of oxen and boiled their flesh with the instruments of the oxen and gave to the people. He had turned his back on this world: a call from Elijah was to him indisputably a call from God. Then he arose and went after the prophet Elijah and ministered to him.
Many years later a man came to the Son of God, acknowledged him as Lord, and said, "I will follow thee; but first let me go bid them farewell, which are at home at my house". The request was identical to that which Elisha had made. Surely it was only reasonable that he should inform his next of kin of his new vocation! But in STARK CONTRAST with Elijah the Lord Jesus Christ refused permission; "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God" (Lk. 9:61-62). Why did the Lord refuse what Elijah had permitted? The answer lies in the fact that a greater than Elijah was there. This lesson had been impressed, but apparently not fully grasped, in the incidents preceding. They failed to realise just how great he was. Do we? Have we yielded the same response?
During the Transfiguration Peter virtually equated the Lord with Moses and Elijah, when he suggested that they make a tabernacle for each. Then the voice from heaven drew attention to the surpassing excellence of Christ, "THIS IS MY BELOVED SON, HEAR HIM" (Lk. 9:33-35).
Later on as the Lord made his way to Jerusalem, he was refused passage by the Samaritans (Lk. 9:51-53). The place was close by the site of one of Elijah's miracles. On two occasions Elijah had called down fire from heaven to consume fifty men and their captains sent from the wicked king Ahaziah to lay hold of him (2 Kgs. 1). He had said to the captains, "If I be a man of God, let fire come down from heaven and consume thee and thy fifty". A third captain was spared only when he besought the prophet with the plea, "O man of God, I pray thee, let my life, and the life of these fifty thy servants be precious in thy sight ..." Thus the lives of the captain and his fifty were spared by the angel's intervention.
When the Samaritans refused the Lord Jesus Christ access through Samaria, James and John ("sons of thunder") sought permission to call down fire in proof of his divine mission, "even as Elias did". Here was another failure to perceive the surpassing greatness of their Lord and the nature of his mission. They had not grasped the purpose of God in sending His beloved Son into the world (Jn. 3:16). He turned and rebuked them, saying, "Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them" (Lk. 9:54-56). His "still small voice" led to repentance and life, whereas fire and earthquake were the instruments of vengeance and death (compare Isa. 42:1-3).
THE MAN ELISHA (2 Kings 2).
Before Elijah was taken away, Elisha sought a "double portion" of his spirit. A "double portion" was the right of the first-born (Deut. 21:17), so in effect Elisha was seeking the right of succession to Elijah. This he obtained by his unswerving determination to remain with Elijah until the end. The story in 2 Kgs. 2:1-15 is recorded so that we might take the example of Elisha's steadfast commitment to his master in our own lives.
Elisha was quite different from the outspoken Elijah, whose home was the wilderness and who disdained the refinements of a civilised community. He came from an agricultural settlement (his family had 12 yoke of oxen at Abel-meholah € "the meadow of dancing") and, though a much younger man, was soon bald (2 Kgs. 2:23), a stark contrast to Elijah (1:8).
There was also a contrast in their miracles (refer table at the end of the lesson).
The miracles of Elijah spoke of judgment € drought and fire from heaven € all in keeping with "wind, earthquake and fire", the symbols of God's determination to root out the unrighteous and fulfil his Word. It is not enough, however, to break down. One must also build up, or ex ploit the power of "the still small voice". Elijah was told that he had to go back, seek out the faithful remnant in Israel, and build them up with the Word of God.
The miracles of Elisha spoke of mercy € healing, God's Providence, encouragement in the life of faith, warnings against sin, the certainty of judgment, and above all, God's determination to save those who trust in Him € all in keeping with "the still small voice". The extension of this mercy was dependent upon a prior acknowledgement of God's justice and judgment, as seen in the first miracle done by him. It was not the smiting of the waters with the mantle of Elijah that divided the waters, but his recognition of, and his calling upon, the power of God (2 Kgs. 2:14).
Two incidents early in the ministry of Elisha highlight the balance that the Word demands of those who would seek after God:
1. The people of Jericho appealed to the prophet concerning the bitter spring outside the city (2 Kgs. 2:19-22). The waters were healed. It was not the salt that performed the miracle, but the power of God working through Elisha. Israel knew the significance of salt (Num. 18:19) € it is a preservative and so is a symbol of the permanent basis of Yahweh's covenant with Israel. Hence the sacrifices were required to be made with salt (Lev. 2:13).
2. Later, as the prophet approached the town of Bethel, he was mocked by some young men of the city (in 2 Kings 2:23 the A.V. says they were "little children" but compare the use of the Hebrew word 'Naar' in Gen. 21:12; 22:5; 41:12, and for Ahab's soldiers in 1 Kgs. 20:14). Elisha cursed them and forty two were destroyed by two angry she bears. God's Word may not be set at nought. While He
will demonstrate His mercy to all who will turn their hearts toward Him, God will also bring judgment upon those who turn aside from
His precepts.
LESSONS FOR US:
€ God used Elijah to bring judgment upon Ahab and Israel because of wickedness. Judgments destroyed the wicked but warned the righteous. The "still small voice" of instruction in the Word of God, however, builds up men and women so that they can resist evil and walk faithfully before God.
€ The mission of instruction and salvation is greater than that of destruction, even as Christ was greater than Elijah. We must teach the Word to our acquaintances so that they might be saved. The goodness of God leads men to salvation (Rom. 2:4).
€ Young men who mock God's prophets will be torn apart, even though those prophets proclaim the mercy of God. God's mercy is not indifferent to His holiness.
REFERENCE LIBRARY:
"The Visible Hand of God" (R. Roberts) € Chapters 27-30
"Elijah the Tishbite" (J. Martin) € Chapters 7-8, 10
PARAGRAPH QUESTIONS:
1. How was Elijah's mission similar to that of John the Baptist?
2. What was Elijah to understand by "the still small voice"?
3. In what way did the miracles of Elijah differ from those of Elisha?
4. Outline the differences between the work of Elijah and the work of Elisha?
ESSAY QUESTIONS:
1. Describe what happened to Elijah when he fled to Horeb? What lessons can we learn from this incident?
2. What was the main work of Elijah after he was joined by Elisha?
3. How did Elijah call Elisha? What was Elisha's reaction?
THE EIGHT MIRACLES OF ELIJAH
No. Miracle Reference Spiritual Significance
1. The shutting of heaven 1 Kings 17:1 Spiritual drought (Amos 8:11).
2. Multiplication of oil 1 Kings 17:14 Food for the godly amidst drought.
3. Widow's son raised 1 Kings 17:22,23 The resurrection.
4. Fire from heaven 1 Kings 18:38 Vindication at judgment.
5. Rain 1 Kings 18:45 Outpouring of Spirit (Joel 2:23).
6. Destruction of fifty 2 Kings 1:10 Rejection at judgment.
7. Destruction of fifty 2 Kings 1:12 Rejection at judgment.
8. Waters divided 2 Kings 2:8 Dominion over symbolic water (cp. Rev. 17:15).
THE SIXTEEN MIRACLES OF ELISHA
No. Miracle Reference Spiritual Significance
1. Waters divided 2 Kings 2:14 The mantle of Elijah rests on Elisha.
2. Waters healed 2 Kings 2:21 Healing through "the salt of the covenant" (Lev. 2:13; Num. 18:19).
3. Bears destroy mockers 2 Kings 2:24 Punishment of all mockers and rejecters of God.
4. Water in a barren land 2 Kings 3:20 God's providential care amidst a barren world.
5. Oil for the widow 2 Kings 4:1 An unending supply of God's Word to sustain those who trust in Him.
6. The gift of a son 2 Kings 4:16 Loving service yields a Divinely given seed.
7. Raising the dead son 2 Kings 4:35 Resurrection of the God-given seed.
8. Healing the food 2 Kings 4:41 To add to God-given food results in "death in the pot", but contentment with "our daily bread" gives health.
9. Bread multiplied 2 Kings 4:43 Even amidst drought, God will supply "the bread of life" to all who come to Him.
10. Naaman healed 2 Kings 5:10 Belief and burial in water cleanses from sin and leads to newness of life.
11. Gehazi smitten 2 Kings 5:27 To covet the riches of this world is to court the judgment of God.
12. Iron made to float 2 Kings 6:6 Those who are lost (the iron) can be recovered through the impact of the Cross (the stake cut down and cast into the water).
13. Sight to the blind 2 Kings 6:17 Faith enables God's people to see His providential care of them.
14. Syrians smitten with blindness 2 Kings 6:18 The same Providence operates to protect God's people from those who would destroy them.
15. Restoration of sight 2 Kings 6:20 It is only when we are led captive by God that wars will cease and we will find true peace.
16. Life through death 2 Kings 13:21 Jesus Christ "through death, destroyed him that had the power of death" (Heb. 2:14) and contact with him results in resurrection.