[2 Kgs. 4:1] Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the L-RD: and the creditor is come to take unto him my two sons to be bondmen.
Who, though they were wholly devoted to sacred employment, were not excluded from marriage, any more than the priests and Levites. Her husband, not enjoying the well-paid profits of business, had nothing but a professional income, which, in that ungodly age, would be shaky and very insufficient, so that he was not in a condition to provide for his family.
His poverty therefore was not procured by his idleness, but by his piety, because he would not comply with the king's way of worship, and therefore lost all worldly advantages.
Bondmen were to be using them as his slaves, or to sell them to others, according to the Law. By the performance of the Law, a creditor was entitled to claim the person and children of the bankrupt debtor, and compel them to serve him as bondmen till the year of jubilee should set them free.
G-d magnifies his goodness with his power. Elisha readily receives a poor widow’s complaint. She was a prophet’s widow; to whom therefore should she apply, but to him that was a father to the sons of the prophets, and concerned himself in the welfare of their families? It seems the prophets had wives as well as the priests, though prophecy went not by involve, as the priesthood did. Marriage is honorable in all, and not conflicting with the most sacred professions. Now, by the complaint of this poor woman, we are given to understand,
1. That her husband, being one of the sons of the prophets, was well know to Elisha. Ministers of well-known gifts and stations should make themselves familiar with those that are every way their inferiors, and know their character and state.
2. That he had the reputation of a G-dly man. Elisha knew him to be one that feared the L-rd else he would have been unworthy of the honor and unfit for the work of a prophet. He was one that kept his integrity in a time of general apostasy, one of the 7000 that had not bowed the knee to Baal.
3. That he was dead, though a good man, a good minister. The prophets—do they live for ever? Those that were clothed with the Spirit of prophecy were not thereby armed against the stroke of death.
4. That he died poor, and in debt more than he was worth. He did not contract his debts by luxury, and riotous living, for he was one that feared the L-rd, and therefore durst not allow himself in such courses: nay, religion obliges men not to live above what they have, nor to spend more than what G-d gives them, no, not in expenses otherwise lawful; for thereby, of necessity, they must disable themselves, at last, to give every one his own, and so prove guilty of a continued act of injustice all along. Yet it may be the lot of those that fear G-d to be in debt, and bankrupt, through afflictive providences, losses by sea, or bad debts, or their own imprudence, for the children of light are not always wise for this world. Perhaps this prophet was poor by persecution: when Jezebel ruled, prophets had much ado to live, and especially if they had families.
5. That the creditors were very severe with her two sons she had to be the support of her widowed state, and their labor is reckoned assets in her hand; that must go therefore, and they must be bondmen for seven years (Ex. 21:2) to work out this debt. Those that leave their families under a load of debt disproportionable to their estates know not what trouble they entail. In this distress the poor widow goes to Elisha, in dependence upon the promise that the seed of the righteous shall not be forsaken. The generation of the upright may expect help from G-d’s providence and tolerate from his prophets.
The sons of the prophets were poor, and it would signify little to make a collection for her among them: but the G-d of the holy prophets is able to supply all her need; and, if she has a little committed to her management, her need must be supplied by his blessing and increasing that little.
Elisha therefore enquired what she had to make money of, and found she had nothing to sell but one pot of oil. If she had had any plate or furniture, he would have bidden her part with it, to enable her to be just to her creditors. If she had not had this pot of oil, the divine power could have supplied her; but, having this, it will work upon this, and so teach us to make the best of what we have.
This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, the widow was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder.
1. The oil was to be multiplied in the pouring, as the other widow’s meal in the spending. The way to increase what we have is to use it; to him that so hath shall be given. It is not hoarding the talents, but trading with them, that doubles them.
2. It must be poured out by herself, neither by Elisha nor by any of the sons of the prophets, to cherish that it is in connation with our own careful and hard-working activities that we may expect the blessing of G-d to enrich us both for this world and the other. What we have will increase best in our own hand.
3. One of her sons was employed to bring her empty vessels, and the other carefully to set aside those that were full, while they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the spring that supplied it, but believed it to be in Him in whom all our springs are. Job’s metaphor was now verified in the letter (Job 29:6); the rock poured me out rivers of oil. Perhaps this was in the tribe of Asher, part of whose blessing it was that he should dip his foot in oil, Deut. 33:24. 3.
4. The oil continued flowing as long as she had any empty vessels to receive it; when every vessel was full the oil stayed, for it was not fit that this precious liquid should run over, and be as water spilt on the ground, which cannot be gathered up again. He gives above what we ask: were there more vessels, there is enough in G-d to fill them—enough for all, enough for each.
The prophet directed her, what to do with the oil she had. She must not keep it for her own use, to make her face to shine.
1. She must sell the oil to those that were rich, and could afford to bestow it on themselves. We may suppose, being produced by miracle, it was the best of its kind, like the wine (Jn. 2:10), so that she might have both a good price and a good market for it. Probably the merchants bought it to export, for oil was one of the commodities that Israel traded in, Ez. 27:17.
2. She must pay her debt with the money she received for her oil. Though her creditors were too exact with her, yet they must not therefore lose their debt. Her first care, now that she has wherewithal to do so, must be to discharge that, even before she makes any provision for her children. It is one of the fundamental laws of our religion that we render to all their due, pay every just debt, give every one his own, though we leave ever so little for ourselves; and this, not of restriction but willingly and without grudging; not only for anger, to avoid being sued, but also for conscience’ sake. Those that possess an honest mind cannot with pleasure eat their daily bread, unless it is their own bread.
3. The rest must not be laid up, but she and her children must live upon it, not upon the oil, but upon the money received from it, with which they must put themselves into a capacity of getting an honest livelihood.
No doubt she did as the man of G-d directed; and hence:
1. Let those that are poor and in distress be encouraged to trust G-d for supply in the way of duty. Verily thou shalt be fed, though not feasted. It is true we cannot now expect miracles, yet we may expect mercies, if we wait on G-d and seek to him. Let widows particularly, and prophets’ widows in a special manner, depend upon him to preserve them and their fatherless children alive, for to them he will be a husband, a father.
2. Let those whom G-d has blessed with plenty use it for the glory of G-d and under the direction of his word: let them do justly with it, as this widow did, and serve G-d cheerfully in the use of it, and as Elisha, be ready to do good to those that need them, be eyes to the blind, and feet to the lame.
Showing posts with label 2 Kings. Show all posts
Showing posts with label 2 Kings. Show all posts
Cursing Baldness
[2 Kgs. 2:23] And he went up from thence unto Bethel: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head.
The two Hebrew words for little children, as many older translations term the youth. The age and accountability level of these children must take first priority. Little children is an unfortunate translation. The Hebrew expression qetanaim na’arim is best rendered young lads or young men. These were boys from thirteen to 32 years old. Elisha was around twenty-five when this incident happened and he lived nearly sixty years after this incident. Elijah’s translation was around 860 B.E. and Elisha’s death around 795 B.E.
Here is a curse upon the children of Bethel, which was effectual to destroy them; for it was not a curse causeless. At Bethel there was another school of prophets to inform them of Elijah's translation, and his succession to the same office; and to direct, and comfort, and establish them. Thither Elisha went next, in this his primary visitation, and the scholars there no doubt welcomed him with all possible respect, but the townsmen were insulting to him who affecting to disbelieve the report of his master's translation sarcastically urged him to follow in the glorious career. They were old enough to discern between good and evil and deriding both his person and ministry, and that from a propane contempt of the true religion, and a passionate love to that idolatry which they knew he opposed.
Bald Head was a term of scorn in the OT (Isa. 3:17, 24). Natural baldness was very rare in the ancient Near East. So scarce was baldness that it carried with it a suspicion of leprosy. Whether Elisha was prematurely bald or not, it is clear that the epithet was used in utter contempt, as a word of insult marking him as despicable. It is a wicked thing to reproach persons for their natural infirmities or deformities; it is adding affliction to the afflicted; and, if they are as G-d made them, the reproach reflects upon Him. The insult was aimed not so much at the prophet, but at the G-d who had sent him.
It was his character as a prophet that they designed to abuse. The honor G-d had crowned him with should have been sufficient to cover his bald head and protect him from their scoffs. But this was such a thing as scarcely deserved to be called a blemish, and would never have been turned to his reproach if they had any thing else to reproach him with.
These youth said as they were taught; they had learned of their idolatrous parents to call foul names and give bad language, especially to prophets. The attack was on G-d, not his prophet.
Elisha heard their taunts, a good while, with patience; but at length the fire of holy zeal for G-d was kindled in his breast by the continued irritation, and he turned and looked upon them, to try if a grave and severe look would put them out of tolerate and force them to retire, to see if he could discern in their faces any marks of innocence; but they were not ashamed, neither could they blush.
Elisha uses no profanity in placing a curse on these young men. He merely cited the Law of G-d, which the inhabitants of Bethel knew well. Moses had taught in Lev. 26:21-22, ‘if you remain hostile toward Me and refuse to listen to Me…I will send wild animals against you, and they will rob you of your children.’
Elisha did not abuse these young men nor did he revile them; he was content to leave the work of judging to G-d. Nor was this punishment too great for the offence, if it be considered, that their mocking proceeded from a great hatred of mind against G-d; that they mocked not only a man, that commanded reverence; and a prophet; but even G-d himself, and that glorious work of G-d, the assumption of Elijah into heaven; that they might be guilty of many other dreadful crimes, which G-d and the prophet knew; and were guilty of idolatry, which by G-d's Law deserved death; that the idolatrous parents were punished in their offspring; and that, if any of these children were more innocent, G-d might have mercy upon their souls, and then this death was not a misery, but a real blessing to them, that they were taken away from that further education which was most likely to expose them not only to temporal, but eternal destruction.
Two she-bears (bears perhaps robbed of their whelps) came out of a neighboring wood, and presently killed forty-two children. This Hebrew word signifies not only young children, but also those who are grown up to maturity, as Genesis 32:22, 34:4, 37:30, Ruth 1:5. You were considered a child or youth until you reached the age of 33.
Beware who you call ‘nicknames’ too! Cursing one brings on judgment!
The two Hebrew words for little children, as many older translations term the youth. The age and accountability level of these children must take first priority. Little children is an unfortunate translation. The Hebrew expression qetanaim na’arim is best rendered young lads or young men. These were boys from thirteen to 32 years old. Elisha was around twenty-five when this incident happened and he lived nearly sixty years after this incident. Elijah’s translation was around 860 B.E. and Elisha’s death around 795 B.E.
Here is a curse upon the children of Bethel, which was effectual to destroy them; for it was not a curse causeless. At Bethel there was another school of prophets to inform them of Elijah's translation, and his succession to the same office; and to direct, and comfort, and establish them. Thither Elisha went next, in this his primary visitation, and the scholars there no doubt welcomed him with all possible respect, but the townsmen were insulting to him who affecting to disbelieve the report of his master's translation sarcastically urged him to follow in the glorious career. They were old enough to discern between good and evil and deriding both his person and ministry, and that from a propane contempt of the true religion, and a passionate love to that idolatry which they knew he opposed.
Bald Head was a term of scorn in the OT (Isa. 3:17, 24). Natural baldness was very rare in the ancient Near East. So scarce was baldness that it carried with it a suspicion of leprosy. Whether Elisha was prematurely bald or not, it is clear that the epithet was used in utter contempt, as a word of insult marking him as despicable. It is a wicked thing to reproach persons for their natural infirmities or deformities; it is adding affliction to the afflicted; and, if they are as G-d made them, the reproach reflects upon Him. The insult was aimed not so much at the prophet, but at the G-d who had sent him.
It was his character as a prophet that they designed to abuse. The honor G-d had crowned him with should have been sufficient to cover his bald head and protect him from their scoffs. But this was such a thing as scarcely deserved to be called a blemish, and would never have been turned to his reproach if they had any thing else to reproach him with.
These youth said as they were taught; they had learned of their idolatrous parents to call foul names and give bad language, especially to prophets. The attack was on G-d, not his prophet.
Elisha heard their taunts, a good while, with patience; but at length the fire of holy zeal for G-d was kindled in his breast by the continued irritation, and he turned and looked upon them, to try if a grave and severe look would put them out of tolerate and force them to retire, to see if he could discern in their faces any marks of innocence; but they were not ashamed, neither could they blush.
Elisha uses no profanity in placing a curse on these young men. He merely cited the Law of G-d, which the inhabitants of Bethel knew well. Moses had taught in Lev. 26:21-22, ‘if you remain hostile toward Me and refuse to listen to Me…I will send wild animals against you, and they will rob you of your children.’
Elisha did not abuse these young men nor did he revile them; he was content to leave the work of judging to G-d. Nor was this punishment too great for the offence, if it be considered, that their mocking proceeded from a great hatred of mind against G-d; that they mocked not only a man, that commanded reverence; and a prophet; but even G-d himself, and that glorious work of G-d, the assumption of Elijah into heaven; that they might be guilty of many other dreadful crimes, which G-d and the prophet knew; and were guilty of idolatry, which by G-d's Law deserved death; that the idolatrous parents were punished in their offspring; and that, if any of these children were more innocent, G-d might have mercy upon their souls, and then this death was not a misery, but a real blessing to them, that they were taken away from that further education which was most likely to expose them not only to temporal, but eternal destruction.
Two she-bears (bears perhaps robbed of their whelps) came out of a neighboring wood, and presently killed forty-two children. This Hebrew word signifies not only young children, but also those who are grown up to maturity, as Genesis 32:22, 34:4, 37:30, Ruth 1:5. You were considered a child or youth until you reached the age of 33.
Beware who you call ‘nicknames’ too! Cursing one brings on judgment!
Chariot of Fire
[2 Kgs. 2:9] And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.
[11] And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
Elijah’s times, and the events concerning him, are as little dated as those of any great man in Scripture; we are not told of his age, nor in what year of Ahab’s reign he first appeared, nor in what year of Joram’s he disappeared, and therefore cannot conjecture how long he flourished; it is supposed about twenty years in all. By translating him, G-d gave in that dark and degenerate age, a very sensible proof of another life, together with a type of the ascension of the Messiah, and the opening of the kingdom of heaven to all believers.
This Gilgal (Jiljil) was near Ebal and Gerizim; a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijah had founded, notwithstanding that place was the headquarters of the calf-worship; and at Jericho there was another (2 Kings 2:4). In travelling to these places, which he had done through the impulse of the Spirit (2 Kings 2:2, 4-6), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension and, at the same time, from a feeling of humility and modesty, to be in privacy, where there would be no eye-witnesses of his glorification.
None of all the high priests were comparable to those two great men Elijah and Elisha, who, for aught we know, never attended in the Temple at Jerusalem. These seminaries of religion and virtue, he now visits, before his departure, to instruct, encourage, and bless them. Note, those that are going to heaven themselves ought to be concerned for those they leave behind them on earth, and to leave with them their experiences, testimonies, counsels, and prayers. Know we not that our nearest relations, and dearest friends, must shortly be taken from us? He takes away superiors from our head, inferiors from our feet, and equals from our arms; let us therefore carefully do the duty of every relation that we may reflect upon it with comfort when it comes to be dissolved.
Elisha knew that the time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan were they were following at a distance. The revelation of this striking event to so many was a necessary part of the dispensation; for it was designed to be under the Law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of the Messiah.
That the miraculous dividing of the river Jordan was the preface to Elijah’s translation into the heavenly Canaan, as it had been to the entrance of Israel into the earthly Canaan. He must go on to the other side Jordan to be translated, because it was his native country, and that he might be near the place where Moses died, and that thus honour might be put on that part of the country which was most despised. He and Elisha might have gone over Jordan by a ferry, as other passengers did, but G-d would magnify Elijah in his exit, as he did Joshua in his entrance, by the dividing of this river, Jos. 3:7. As Moses with his rod divided the sea, so Elijah with his mantle divided Jordan, both being the insignia—the badges of their office. These waters of old yielded to the ark, now to the prophet’s mantle, which, to those that wanted the ark was an equivalent token of G-d’s presence. When G-d will take his children to himself, death is the Jordan, which they must pass through. And they find a way thro' it, a safe and comfortable way. The death of the Messiah has divided those waters that the ransomed of the L-rd may pass over.
Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, 1 Kg. 19:19. Elijah, being greatly pleased with the faithfulness of Elisha’s affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting trusting either that it would be in his power to bequeath it, or that G-d, at his entreaty, would grant it.
Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honor, nor exemption from trouble, but to be qualified for the service of G-d and his generation, For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. This request was not for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. He alludes to the double portion of the first - born, 21:17. But though Elisha desired no more, yet G-d gave him more than he desired or expected; and he seems to have had a greater portion of the gifts of G-d's Spirit, than even Elijah had.
Elijah promised him that which he asked, but under two provisos.
(1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for G-d to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them.
(2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not.
Being a diligent attendance upon his master’s instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him.
Elijah is carried up to heaven in a fiery chariot. Like Enoch, he was translated, that he should not see death; and was the second man that leaped the fate of death.
Chariot of fire was some bright effulgence, which, in the eyes of the spectators, resembled those objects. What convoy his L-rd sent for him— a chariot of fire and horses of fire, which appeared either descending upon them from the clouds, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in Scripture Cherubim and Seraphim, and their appearance here, though it may seem below their dignity, answers to both those names;
(1.) Seraphim signify fiery, and G-d is said to make them a flame of fire, Ps. 104:4.
(2.) Cherubim (as many think) signify chariots, and they are called the chariots of G-d (Ps. 68:17), and he is said to ride upon a cherub (Ps. 18:10). The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for G-d and His honor, and now with a heavenly fire he was refined and translated.
(3.) How he was separated from Elisha. This chariot parted them both asunder. Note the dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him.
(4.) Whither he was carried. He went up by a whirlwind into heaven.
Went up by a whirlwind could be a tempest or storm wind accompanied with vivid flashes of fire, figuratively used for the divine judgments (Isaiah 29:6).
By this instance, and that of Enoch,
(1.) G-d showed how men should have left the world if they had not sinned, not by death, but by a translation.
(2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of the Messiah’s ascension.
When Elijah was subsequently taken up into heaven by the whirlwind of a chariot and horses of fire, his Tallit fell from him. Elisha took up that symbol of prophetic authority. One could see that the mantle had passed and that the authority that had covered Elijah now rested upon Elisha. The mantle was a material channel for demonstrating the power of G-d’s Word that he had breathed into the prophet’s life. In Elisha’s case, this authority was manifest in exactly twice the number of miracles that Elijah had performed, a genuine double portion of his mentor’s anointing. The Tallit as a mantle of anointing and authority had passed from the mentor to the student. He was going to a world where he needed not the mantle to adorn him, or to shelter him from the weather, or to wrap his face in, as 1 Kg. 19:13. He left his mantle as a legacy to Elisha, and, though in itself it was of small value, yet as it was a token of the descent of the Spirit upon him. Elisha took it up, not as a sacred relic to be worshipped; he loved this cloak ever since it was first cast over him, 1 Kg. 19:19. G-d so ordering it for Elisha's comfort, and the strengthening of his faith, as a pledge, that together with Elijah's mantle, his Spirit should rest upon him and it was an outward token to others of the spirit of Elijah resting upon him.
[11] And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
Elijah’s times, and the events concerning him, are as little dated as those of any great man in Scripture; we are not told of his age, nor in what year of Ahab’s reign he first appeared, nor in what year of Joram’s he disappeared, and therefore cannot conjecture how long he flourished; it is supposed about twenty years in all. By translating him, G-d gave in that dark and degenerate age, a very sensible proof of another life, together with a type of the ascension of the Messiah, and the opening of the kingdom of heaven to all believers.
This Gilgal (Jiljil) was near Ebal and Gerizim; a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijah had founded, notwithstanding that place was the headquarters of the calf-worship; and at Jericho there was another (2 Kings 2:4). In travelling to these places, which he had done through the impulse of the Spirit (2 Kings 2:2, 4-6), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension and, at the same time, from a feeling of humility and modesty, to be in privacy, where there would be no eye-witnesses of his glorification.
None of all the high priests were comparable to those two great men Elijah and Elisha, who, for aught we know, never attended in the Temple at Jerusalem. These seminaries of religion and virtue, he now visits, before his departure, to instruct, encourage, and bless them. Note, those that are going to heaven themselves ought to be concerned for those they leave behind them on earth, and to leave with them their experiences, testimonies, counsels, and prayers. Know we not that our nearest relations, and dearest friends, must shortly be taken from us? He takes away superiors from our head, inferiors from our feet, and equals from our arms; let us therefore carefully do the duty of every relation that we may reflect upon it with comfort when it comes to be dissolved.
Elisha knew that the time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan were they were following at a distance. The revelation of this striking event to so many was a necessary part of the dispensation; for it was designed to be under the Law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of the Messiah.
That the miraculous dividing of the river Jordan was the preface to Elijah’s translation into the heavenly Canaan, as it had been to the entrance of Israel into the earthly Canaan. He must go on to the other side Jordan to be translated, because it was his native country, and that he might be near the place where Moses died, and that thus honour might be put on that part of the country which was most despised. He and Elisha might have gone over Jordan by a ferry, as other passengers did, but G-d would magnify Elijah in his exit, as he did Joshua in his entrance, by the dividing of this river, Jos. 3:7. As Moses with his rod divided the sea, so Elijah with his mantle divided Jordan, both being the insignia—the badges of their office. These waters of old yielded to the ark, now to the prophet’s mantle, which, to those that wanted the ark was an equivalent token of G-d’s presence. When G-d will take his children to himself, death is the Jordan, which they must pass through. And they find a way thro' it, a safe and comfortable way. The death of the Messiah has divided those waters that the ransomed of the L-rd may pass over.
Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, 1 Kg. 19:19. Elijah, being greatly pleased with the faithfulness of Elisha’s affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting trusting either that it would be in his power to bequeath it, or that G-d, at his entreaty, would grant it.
Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honor, nor exemption from trouble, but to be qualified for the service of G-d and his generation, For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. This request was not for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. He alludes to the double portion of the first - born, 21:17. But though Elisha desired no more, yet G-d gave him more than he desired or expected; and he seems to have had a greater portion of the gifts of G-d's Spirit, than even Elijah had.
Elijah promised him that which he asked, but under two provisos.
(1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for G-d to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them.
(2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not.
Being a diligent attendance upon his master’s instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him.
Elijah is carried up to heaven in a fiery chariot. Like Enoch, he was translated, that he should not see death; and was the second man that leaped the fate of death.
Chariot of fire was some bright effulgence, which, in the eyes of the spectators, resembled those objects. What convoy his L-rd sent for him— a chariot of fire and horses of fire, which appeared either descending upon them from the clouds, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in Scripture Cherubim and Seraphim, and their appearance here, though it may seem below their dignity, answers to both those names;
(1.) Seraphim signify fiery, and G-d is said to make them a flame of fire, Ps. 104:4.
(2.) Cherubim (as many think) signify chariots, and they are called the chariots of G-d (Ps. 68:17), and he is said to ride upon a cherub (Ps. 18:10). The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for G-d and His honor, and now with a heavenly fire he was refined and translated.
(3.) How he was separated from Elisha. This chariot parted them both asunder. Note the dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him.
(4.) Whither he was carried. He went up by a whirlwind into heaven.
Went up by a whirlwind could be a tempest or storm wind accompanied with vivid flashes of fire, figuratively used for the divine judgments (Isaiah 29:6).
By this instance, and that of Enoch,
(1.) G-d showed how men should have left the world if they had not sinned, not by death, but by a translation.
(2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of the Messiah’s ascension.
When Elijah was subsequently taken up into heaven by the whirlwind of a chariot and horses of fire, his Tallit fell from him. Elisha took up that symbol of prophetic authority. One could see that the mantle had passed and that the authority that had covered Elijah now rested upon Elisha. The mantle was a material channel for demonstrating the power of G-d’s Word that he had breathed into the prophet’s life. In Elisha’s case, this authority was manifest in exactly twice the number of miracles that Elijah had performed, a genuine double portion of his mentor’s anointing. The Tallit as a mantle of anointing and authority had passed from the mentor to the student. He was going to a world where he needed not the mantle to adorn him, or to shelter him from the weather, or to wrap his face in, as 1 Kg. 19:13. He left his mantle as a legacy to Elisha, and, though in itself it was of small value, yet as it was a token of the descent of the Spirit upon him. Elisha took it up, not as a sacred relic to be worshipped; he loved this cloak ever since it was first cast over him, 1 Kg. 19:19. G-d so ordering it for Elisha's comfort, and the strengthening of his faith, as a pledge, that together with Elijah's mantle, his Spirit should rest upon him and it was an outward token to others of the spirit of Elijah resting upon him.
Catch the Mantle
The secret power of Elijah was in his words before whom I stand. He knew what it was to have power with G-d, and therefore he had power with man.
If we stand in obedience we would be trusted with G-d’s power and favor with G-d and man.
He was the rugged prophet of the wilderness, clad in his mantle and leathern girdle – the ordinary dress of the Fellaheen, that every prophet wore. His ministry was of blessing and healing.
In the life and miracles of Elisha we can find beautiful lessons on how are our life and service should be. We find him ploughing one day with his father’s oxen and servants, in the open country. He saw the outlawed prophet of Gilead coming towards him. Passing by, Elijah cast his mantle upon Elisha. Elisha knew what the sign meant. He was a wealthy man. The call was to follow Elijah as a servant, pour water on his hands, perhaps even to die with him. There was no time to think, the decision had to be made in a moment. The call of
G-d in his heart was at once responded to. Obtaining leave to say farewell to his parents, he kills the oxen, smashes up the implements, and shows to all his companions that he has no more to do with his former life.
There were three major Schools of the Prophet in the area, one at Gilgal, one at Bethel, and one at Jerico. But when G-d needed a successor to Elijah He went to the plow, maybe He could not find one at the Schools? G-d is under no obligation to use a graduate that has a diploma. He can and does use the workshops, know-nothings and have-nothings, and rise up His own man or woman to do His work.
G-d is calling each one of us; we may have to make an immediate decision, no time to wait for three confirmations. May we follow at whatever the cost but know there will be a cost.
The blessing that Elisha craved in asking for a double portion of the spirit of his master, when Elijah was about to be taken from him, was not to be twice as great, but to have the portion of the first-born son. The first-born son inherited a double portion of his father’s property, twice as much as each of the other sons. Elisha asked to have the prophetic office, and with it the power of the Spirit to enable him to fulfil it.
Thou hast asked an hard thing was his reply. There were two conditions:
Absolute surrender. In his first call Elisha showed this thoroughness. Unhindered by the discouragement of others, and even by the seeming discouragement of his master, he pressed on from point to point, having counted the cost. It is a serious thing to follow Y’Shua; He always bids us count the cost. At last it meant Jordan itself, death to the self-life. the baptism of the Spirit always means a baptism into the death of the Messiah.
The second condition was faith. If thou see me when I shall be taken from thee, it shall be so. He kept his eye fixed on his master. And Elisha saw it! The result was, he rent his own clothes – no more dependency on self – and took up the mantle of Elijah, for that was to be his only power now. He put it to the test at once, and was able to do the same works as Elijah had done. The works that I do shall ye do also. And the prophets found it out, and a life of blessing and service to others was the outcome.
If we stand in obedience we would be trusted with G-d’s power and favor with G-d and man.
He was the rugged prophet of the wilderness, clad in his mantle and leathern girdle – the ordinary dress of the Fellaheen, that every prophet wore. His ministry was of blessing and healing.
In the life and miracles of Elisha we can find beautiful lessons on how are our life and service should be. We find him ploughing one day with his father’s oxen and servants, in the open country. He saw the outlawed prophet of Gilead coming towards him. Passing by, Elijah cast his mantle upon Elisha. Elisha knew what the sign meant. He was a wealthy man. The call was to follow Elijah as a servant, pour water on his hands, perhaps even to die with him. There was no time to think, the decision had to be made in a moment. The call of
G-d in his heart was at once responded to. Obtaining leave to say farewell to his parents, he kills the oxen, smashes up the implements, and shows to all his companions that he has no more to do with his former life.
There were three major Schools of the Prophet in the area, one at Gilgal, one at Bethel, and one at Jerico. But when G-d needed a successor to Elijah He went to the plow, maybe He could not find one at the Schools? G-d is under no obligation to use a graduate that has a diploma. He can and does use the workshops, know-nothings and have-nothings, and rise up His own man or woman to do His work.
G-d is calling each one of us; we may have to make an immediate decision, no time to wait for three confirmations. May we follow at whatever the cost but know there will be a cost.
The blessing that Elisha craved in asking for a double portion of the spirit of his master, when Elijah was about to be taken from him, was not to be twice as great, but to have the portion of the first-born son. The first-born son inherited a double portion of his father’s property, twice as much as each of the other sons. Elisha asked to have the prophetic office, and with it the power of the Spirit to enable him to fulfil it.
Thou hast asked an hard thing was his reply. There were two conditions:
Absolute surrender. In his first call Elisha showed this thoroughness. Unhindered by the discouragement of others, and even by the seeming discouragement of his master, he pressed on from point to point, having counted the cost. It is a serious thing to follow Y’Shua; He always bids us count the cost. At last it meant Jordan itself, death to the self-life. the baptism of the Spirit always means a baptism into the death of the Messiah.
The second condition was faith. If thou see me when I shall be taken from thee, it shall be so. He kept his eye fixed on his master. And Elisha saw it! The result was, he rent his own clothes – no more dependency on self – and took up the mantle of Elijah, for that was to be his only power now. He put it to the test at once, and was able to do the same works as Elijah had done. The works that I do shall ye do also. And the prophets found it out, and a life of blessing and service to others was the outcome.
Subscribe to:
Posts (Atom)
