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2 Kings Chapter
Two
2 Kings 2
Chapter Contents
Elijah divides Jordan. (1-8) Elijah is taken up into
heaven. (9-12) Elisha is manifested to be Elijah's successor. (13-18) Elisha
heals the waters of Jericho
Those that mocked Elisha destroyed. (19-25)
Commentary on 2 Kings 2:1-8
(Read 2 Kings 2:1-8)
The Lord had let Elijah know that his time was at hand.
He therefore went to the different schools of the prophets to give them his
last exhortations and blessing. The removal of Elijah was a type and figure of
the ascension of Christ
and the opening of the kingdom of heaven to all
believers. Elisha had long followed Elijah
and he would not leave him now when
he hoped for the parting blessing. Let not those who follow Christ come short
by tiring at last. The waters of Jordan
of old
yielded to the ark; now
to
the prophet's mantle
as a token of God's presence. When God will take up his
faithful ones to heaven
death is the Jordan which they must pass through
and
they find a way through it. The death of Christ has divided those waters
that
the ransomed of the Lord may pass over. O death
where is thy sting
thy hurt
thy terror!
Commentary on 2 Kings 2:9-12
(Read 2 Kings 2:9-12)
That fulness
from whence prophets and apostles had all
their supply
still exists as of old
and we are told to ask large supplies
from it. Diligent attendance upon Elijah
particularly in his last hours
would
be proper means for Elisha to obtain much of his spirit. The comforts of
departing saints
and their experiences
help both to gild our comforts and to
strengthen our resolutions. Elijah is carried to heaven in a fiery chariot.
Many questions might be asked about this
which could not be answered. Let it
suffice that we are told
what his Lord
when he came
found him doing. He was
engaged in serious discourse
encouraging and directing Elisha about the
kingdom of God among men. We mistake
if we think preparation for heaven is
carried on only by contemplation and acts of devotion. The chariot and horses
appeared like fire
something very glorious
not for burning
but brightness.
By the manner in which Elijah and Enoch were taken from this world
God gave a
glimpse of the eternal life brought to light by the gospel
of the glory
reserved for the bodies of the saints
and of the opening of the kingdom of
heaven to all believers. It was also a figure of Christ's ascension. Though
Elijah was gone triumphantly to heaven
yet this world could ill spare him.
Surely their hearts are hard
who feel not
when God
by taking away faithful
useful men
calls for weeping and mourning. Elijah was to Israel
by his
counsels
reproofs
and prayers
better than the strongest force of chariot and
horse
and kept off the judgments of God. Christ bequeathed to his disciples
his precious gospel
like Elijah's mantle; the token of the Divine power being
exerted to overturn the empire of Satan
and to set up the kingdom of God in
the world. The same gospel remains with us
though the miraculous powers are
withdrawn
and it has Divine strength for the conversion and salvation of
sinners.
Commentary on 2 Kings 2:13-18
(Read 2 Kings 2:13-18)
Elijah left his mantle to Elisha; as a token of the
descent of the Spirit upon him; it was more than if he had left him thousands
of gold and silver. Elisha took it up
not as a sacred relic to be worshipped
but as a significant garment to be worn. Now that Elijah was taken to heaven
Elisha inquired
1. After God; when our creature-comforts are removed
we have
a God to go to
who lives for ever. 2. After the God that Elijah served
and
honoured
and pleaded for. The Lord God of the holy prophets is the same
yesterday
to-day
and for ever; but what will it avail us to have the mantles
of those that are gone
their places
their books
if we have not their spirit
their God? See Elisha's dividing the river; God's people need not fear at last
passing through the Jordan of death as on dry ground. The sons of the prophets made
a needless search for Elijah. Wise men may yield to that
for the sake of
peace
and the good opinion of others
which yet their judgment is against
as
needless and fruitless. Traversing hills and valleys will never bring us to
Elijah
but following the example of his holy faith and zeal will
in due time.
Commentary on 2 Kings 2:19-25
(Read 2 Kings 2:19-25)
Observe the miracle of healing the waters. Prophets
should make every place to which they come better for them
endeavouring to
sweeten bitter spirits
and to make barren souls fruitful
by the word of God
which is like the salt cast into the water by Elisha. It was an apt emblem of
the effect produced by the grace of God on the sinful heart of man. Whole
families
towns
and cities
sometimes have a new appearance through the
preaching of the gospel; wickedness and evil have been changed into
fruitfulness in the works of righteousness
which are
through Christ
to the
praise and glory of God. Here is a curse on the youths of Bethel
enough to
destroy them; it was not a curse causeless
for it was Elisha's character
as
God's prophet
that they abused. They bade him "go up
" reflecting on
the taking up of Elijah into heaven. The prophet acted by Divine impulse. If
the Holy Spirit had not directed Elisha's solemn curse
the providence of God
would not have followed it with judgment. The Lord must be glorified as a
righteous God who hates sin
and will reckon for it. Let young persons be
afraid of speaking wicked words
for God notices what they say. Let them not
mock at any for defects in mind or body; especially it is at their peril
if
they scoff at any for well doing. Let parents that would have comfort in their
children
train them up well
and do their utmost betimes to drive out the
foolishness that is bound up in their hearts. And what will be the anguish of
those parents
at the day of judgment
who witness the everlasting condemnation
of their offspring
occasioned by their own bad example
carelessness
or
wicked teaching!
── Matthew Henry《Concise Commentary on 2 Kings》
2 Kings 2
Verse 1
[1] And
it came to pass
when the LORD would take up Elijah into heaven by a whirlwind
that Elijah went with Elisha from Gilgal.
About to take
… — It
is supposed
(tho' not expressly revealed) that Elijah flourished about twenty
years
before he was translated
body and soul
to heaven
only undergoing such
a change
as was necessary to qualify him for being an inhabitant in that world
of Spirits. By translating him
God gave in that dark and degenerate age
a
very sensible proof of another life
together with a type of the ascension of
Christ
and the opening of the kingdom of heaven to all believers.
Verse 2
[2] And Elijah said unto Elisha
Tarry here
I pray thee; for the LORD hath
sent me to Bethel. And Elisha said unto him
As the LORD liveth
and as thy
soul liveth
I will not leave thee. So they went down to Bethel.
Tarry here —
This he desires
either
1. That being left alone
he might better prepare
himself for his great change. Or
2. Out of indulgence to Elisha
that he might
not be overwhelmed with grief at so sad a sight. Or
3. That he might try his
love
and whet his desire to accompany him; it being highly convenient for
God's honour
that there should be witnesses of so glorious a translation.
To Beth-el —
Which was truth
tho' not the whole truth: for he was to go a far longer
journey. But he was first to go to Beth-el
as also to Jericho
to the schools
of the prophets there
that he might comfort
and strengthen their hearts in
God's work
and give them his dying counsels.
Verse 3
[3] And
the sons of the prophets that were at Bethel came forth to Elisha
and said
unto him
Knowest thou that the LORD will take away thy master from thy head to
day? And he said
Yea
I know it; hold ye your peace.
And said —
This was revealed to some of the sons of the prophets
and by them to the whole
college. In the kingdom of Judah they had priest and Levites
and the temple
service. The want of these in the kingdom of Israel
God graciously made up by
these colleges
where men were trained up and employed
in the exercises of
religion
and whither good people resorted
to solemnize the appointed feasts
with prayer and hearing
tho' they had not conveniencies for sacrifice.
From thy head —
Heb. from above thy head: which phrase may respect
either
the manner of
sitting in schools
where the scholar sat at his master's feet. Or
the manner
of Elijah's translation
which was to be by a power sent from heaven
to take
him up thither.
Hold you your peace — Do
not aggravate my grief
nor divert me with any unseasonable discourses. He
speaks as one that was himself
and would have them calm and sedate
and with
awful silence waiting the event.
Verse 7
[7] And
fifty men of the sons of the prophets went
and stood to view afar off: and
they two stood by Jordan.
To view — To
observe this great event
Elijah's translation to heaven
which they expected
every moment: and whereof they desired to be spectators
not to satisfy their
own curiosity
but that they might be witnesses of it to others.
Verse 8
[8] And Elijah took his mantle
and wrapped it together
and smote the waters
and they were divided hither and thither
so that they two went over on dry
ground.
Smote the waters —
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 God's presence. When God
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
Christ has divided those waters
that the ransomed of the Lord may pass over.
Verse 9
[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.
A double portion —
Or
rather double to what the rest of the sons of the prophets receive at thy
request. He alludes to the double portion of the first-born
Deuteronomy 21:17. But though Elisha desired no
more
yet God gave him more than he desired or expected; and he seems to have
had a greater portion of the gifts of God's Spirit
than even Elijah had.
Verse 10
[10] And
he said
Thou hast asked a hard thing: nevertheless
if thou see me when I am
taken from thee
it shall be so unto thee; but if not
it shall not be so.
A hard thing — A
rare and singular blessing
which I cannot promise thee
which only God can
give; and he gives it only when
and to whom he pleaseth.
If thou seest —
This sign he proposed
not without the direction of God's Spirit
that hereby
he might engage him more earnestly to wait
and more fervently to pray for this
mercy.
Verse 11
[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.
A chariot of fire — In
this form the angels appeared. The souls of all the faithful
are carried by an
invisible guard of angels
into the bosom of Abraham. But Elijah being to carry
his body with him
this heavenly guard appeared visibly: Not in an human shape
tho' so they might have borne him in their arms
but in the form of a chariot
and horses
that he may ride in state
may ride in triumph
like a prince
like
a conqueror. See the readiness of the angels to do the will of God
even in the
meanest services for the heirs of salvation! Thus he who had burned with holy
zeal for God and his honour
was now conveyed in fire into his immediate
presence.
Verse 12
[12] And
Elisha saw it
and he cried
My father
my father
the chariot of Israel
and
the horsemen thereof. And he saw him no more: and he took hold of his own
clothes
and rent them in two pieces.
My father — So
he calls him for his fatherly affection to him
and for his fatherly authority
which he had over him
in which respect the scholars of the prophets are called
their sons. He saw his own condition like that of a fatherless child
and
laments it accordingly.
The chariot
… —
Who by thy example
and counsels
and prayers
and power with God
didst more
for the defence and preservation of Israel than all their chariots and horses.
The expression alludes to the form of chariots and horses which he had seen.
Verse 13
[13] He
took up also the mantle of Elijah that fell from him
and went back
and stood
by the bank of Jordan;
Which fell —
God 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 Elijah himself was gone to a place
where he needed not the mantle
either
to adorn him
or to shelter him from weather
or to wrap his face in.
Verse 14
[14] And
he took the mantle of Elijah that fell from him
and smote the waters
and
said
Where is the LORD God of Elijah? and when he also had smitten the waters
they parted hither and thither: and Elisha went over.
The Lord —
Who at Elijah's request divided these waters
and is as able to do it again.
Verse 15
[15] And
when the sons of the prophets which were to view at Jericho saw him
they said
The spirit of Elijah doth rest on Elisha. And they came to meet him
and bowed
themselves to the ground before him.
Bowed themselves —
They had been trained up in the schools: Elisha was taken from the plough. Yet
when they perceive
that God is with him
and that this is the man whom he
delights to honour
they readily submit to him as their head and father
as the
people to Joshua when Moses was dead. "Those that appear to have God's
Spirit and presence with them
ought to have our esteem and best affections
notwithstanding the meanness of their extraction and education."
Verse 16
[16] And
they said unto him
Behold now
there be with thy servants fifty strong men;
let them go
we pray thee
and seek thy master: lest peradventure the Spirit of
the LORD hath taken him up
and cast him upon some mountain
or into some
valley. And he said
Ye shall not send.
Strong men —
Able to take such a journey.
Lest
… —
They thought
either that God had not finally taken him away from them
but
only for a time; or that God had only taken away his soul
and that his body
was cast down into some place
which they desired to seek
that they might give
it an honourable burial.
Verse 17
[17] And
when they urged him till he was ashamed
he said
Send. They sent therefore
fifty men; and they sought three days
but found him not.
Was ashamed —
That is
to deny them any longer
lest they should think his denial proceeded
from a neglect of his master
or a contempt of them.
Verse 19
[19] And
the men of the city said unto Elisha
Behold
I pray thee
the situation of
this city is pleasant
as my lord seeth: but the water is naught
and the
ground barren.
Barren —
Either it was so originally
at least
as to that part of the city where the
college of the prophets was: or
it became so from the curse of God inflicted
upon it
when Hiel rebuilt it. However
upon the prophet's care
it grew
exceeding fruitful
and therefore is commended for its fertility in later
writers.
Verse 20
[20] And
he said
Bring me a new cruse
and put salt therein. And they brought it to
him.
A new cruse —
That there might be no legal pollution in it which might offend God
and hinder
his miraculous operation.
Put salt — A
most improper remedy; for salt naturally makes waters brackish
and lands
barren. Hereby therefore he would shew
that this was effected solely by the
Divine power
which could work either without means
or against them.
Verse 21
[21] And
he went forth unto the spring of the waters
and cast the salt in there
and
said
Thus saith the LORD
I have healed these waters; there shall not be from
thence any more death or barren land.
Death — Hurt
or danger
to man or beast
by drinking of it.
Verse 23
[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.
To Beth-el — To
the other school of prophets
to inform them of Elijah's translation
and his
succession to the same office; and to direct
and comfort
and stablish them.
Children —
Or
young men: as this Hebrew word often signifies. It is more than probable
they were old enough to discern between good and evil.
The city —
Beth-el was the mother-city of idolatry
where the prophets planted themselves
that they might bear witness against it
and dissuade the people from it;
though
it seems
they had but small success there.
Mocked him —
With great petulancy and vehemency
as the word signifies; deriding both his
person and ministry
and that from a prophane contempt of the true religion
and a passionate love to that idolatry which they knew he opposed.
Go up — Go
up into heaven
whither thou pretendest Elijah is gone. Why didst not thou
accompany thy friend and master to heaven? Bald-head - So they mock his natural
infirmity
which is a great sin. The repetition shews their heartiness and earnestness
that it was no sudden slip of their tongue
but a scoff proceeding from a
rooted impiety and hatred of God and his prophets. And very probably it was
their usual practice
to jeer the prophets as they went along the streets
that
they might expose them to contempt
and if possible drive them out of their
town. Had the abuse done to Elisha been the first offence of the kind
they
might not have been so severely punished. But mocking the messengers of the
Lord
was one of the crying sins of Israel.
Verse 24
[24] And
he turned back
and looked on them
and cursed them in the name of the LORD.
And there came forth two she bears out of the wood
and tare forty and two
children of them.
Cursed them —
Nor was this punishment too great for the offence
if it be considered
that
their mocking proceeded from a great malignity of mind against God; that they
mocked not only a man
and an ancient man
whose very age commanded reverence;
and a prophet; but even God himself
and that glorious work of God
the assumption
of Elijah into heaven; that they might be guilty of many other heinous crimes
which God and the prophet knew; and were guilty of idolatry
which by God's law
deserved death; that the idolatrous parents were punished in their children;
and that
if any of these children were more innocent
God 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 education which was most likely to
expose them not only to temporal
but eternal destruction.
In the name —
Not from any revengeful passion
but by the motion of God's Spirit
and by
God's command and commission. God did this
partly
for the terror and caution
of all other idolaters and prophane persons who abounded in that place; partly
to vindicate the honour
and maintain the authority of his prophets; and
particularly
of Elisha
now especially
in the beginning of his sacred
ministry.
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.
── John Wesley《Explanatory Notes on 2 Kings》
02 Chapter 2
Verses 1-25
And it came to pass when the Lord would take up Elijah.
Elijah translated
I. In the glorious
end of Elijah’s earthly life we see not simply the reward of one faithful man
but the Divine grace manifested to every believer at the end of his earthly career.
One of the purposes
doubtless
of this translation of Elijah was to make
plainer to our dull understandings the upward heavenly going of every saint
when his Work on earth is over. We are so apt to follow the body with our
thoughts
and to imagine our departed friends in the grave
that here God made
the body go upward that we may be weaned of this wrong and heathenish notion.
To the spiritual mind the whole Old Testament is full o| views of the future
state; and this ascent of Elijah is one of the many instances in which we
behold the immediate contiguity of heaven to earth in the experience of God’s
holy ones. When
therefore
we are called upon to bend over the mortal form of
a departing saint
it is for us to feel how close at hand is the transfer to
heaven. “The spiritual heaven is neither ‘up’ nor ‘down
’ and this narrative of
Elijah’s disappearance from Elisha must not be pressed. In reply to this we say
that we can press it. We assert that “up” is always used in accordance with the
need or weakness (if you please) of our nature to designate the heaven of the
departed soul where it abides with God. This is but in conformity with the
uni-verbal instinct of man. Why it should be so we cannot tell
nor are we
called on to explain. The prophet Elijah ascending through the air teaches us
of a present heaven to which his life was transferred. We cannot otherwise
regard the incident. The mind refuses to see in it that he went into
unconsciousness or annihilation or to purgatory or to hell. The “heaven” is not
simply the outward heaven of sense
but the heaven of bliss and of God
just as
in the case of our Lord Jesus who led His disciples out as far as to Bethany;
and it came to pass
while He blessed them
He was parted from them and carded
up into heaven.
2. “Elijah went up into heaven.” It was Elijah that went up
not
Ahab. It was a man of God
one who had been faithful to the Divine will and
commands
one who had been jealous for God’s name and worship. It is well for
us to note this. Only God’s saints go up to heaven. Without holiness no man
shall see the Lord. Those who think God will or can take an unholy heart to
heaven know nothing of God. “Who shall ascend into the hill of the Lord? or who
shall stand in His holy place? He that hath clean hands and a pure heart.”
While no man can derive these requisites from his nature
depraved as it is
he
can receive the blessing of the clean hands and pure heart from the Lord
even
righteousness from the God of his salvation. (H. Crosby
D. D.)
The translation of Elijah
“When the Lord would take up Elijah
”--when. There is a great
doctrine of Providence there. The life of man is absolutely at the disposal of
the Lord--that is the doctrine. One might suppose that man would have some
choice as to when he would go. Not the least in the world. We might think that
man would be permitted to stay a year or two longer--he might be engaged in
finishing a work which would require that time to complete it. No. Well
says
one
I have built the column
and the capital is nearly ready to put on: I
shall have it done the day after to-morrow--cannot I stay until then? No. “When
the Lord would take up Elijah into heaven”; not when Elijah would go
but when
the Lord would take him. Is there not an appointed time unto man upon the earth?
God knows when our work is done; sometimes we think it is done when it is not;
we wonder what more there is to do to it
it seems so trifling
as if it were
not worth while doing
reminding us of what the great sculptor said to some one
who wondered that he was so long over his marble: “I know I am doing but a few
things that look like trifles
but trifles make perfection and perfection is no
trifle.” So with us: many a poor life we have seen seems to be doing nothing
and we wonder why it does not go forward into the eternal state. “When the Lord
would take up Elijah into heaven.”--What is heaven? Critics cannot tell us:
they have met in council and can make nothing of it. We must die to know
It
hath not entered into the heart of man to conceive God’s house. And so Elijah
goes to Gilgal: it is set down here as if it meant nothing--on to Bethel and to
Jericho
as if he were a restless kind of spirit
here and there
going on like
some fussy old man who does not know where to rest. But there is plan here
purpose
scheme
Providence; and so there is in our travel and in our movements
“By a whirlwind.”--There
is a lesson here for us: and it is this. That the way of our going
as well as
the time
is of the Lord’s determination
and not of ours. He appoints the
time
He makes the way
and thou hast nothing to do with it
poor dying man.
One says
“I want to die on my birthday”; and God says
“No
perhaps the day
after.” Another says “I want to die suddenly”; and God replies
“No
that is
not the way: it is in the book
it is all written down in the book: you are to have a
lingering death.” “I should like to die lingeringly
but quietly
” says another
man; and God says
“That is not the way in the book: suddenly a bolt shall
strike thee: thou shalt go to bed well
and in the morning be in heaven
without pang or spasm or notice given to any one: they shall find thee sleeping
on the pillow like a child at rest.” Another man says
“I should like to die
like a shock of corn fully ripe”; and God says
“No
thou shalt be cut down in
the greenness of thy youth
in the immaturity of thy powers.” There are others
who would like to die in childhood--pass away before five
when the eyes are
round wonders
and they know nowise of anything--when everything round about is
mystery and puzzle and enchantment; and God says
“No
you shall die at ninety:
it is all focussed
all settled.” What have we to do
therefore? God allows us
to express our own wishes and wills
He allows us to say what we would like to
have done
and trains us to say
“Nevertheless
not my will
but Thine
be
done.” He sends for some in a beautiful chariot made of violets and snowdrops
and crocuses
and these are the young folks that go up to heaven in the spring
chariot: the vernal coach is sent for them and they go away--so young! They
have just left school
just finished the last lesson
and shut it up
and said
“Good-bye” to master and governess
and are supposed now to be ready for life;
and God says
“Now
come up”; and they go up amid all the sweet modest spring
flowers. And others go up in old age
feeling as if they had been forgotten on
the earth
allowed to linger and loiter too long
as if God had forgotten
them--some by long affliction
some by sudden call. Elijah did not say to
Elisha
“I am going to die
” Or “I am going to heaven
” but
“I am going to
Bethel--stand there.” You know what we say to one another in view of the great
event: we say
“If anything should happen to me”--a form of words we
understand. We do not scene to be able to say plainly and with frankness
“Now
if I should die next week” No
but we say
“We do not know what may happen
and
in the event of anything happening to me.” We do not like to mention the
monster
and to point a long plain finger into the pit
so we say
“If anything
should happen to me--in the event of anything happening to me--going to Gilgal
and to Bethel
and to Jericho
and to Jordan
and” The rest is silence. That is
the way in the chamber of affliction. We say
“If the wind would only get round
out of the east and into the south.west
perhaps we should get you up a
little.” Never--and we know it. And our friend
unwilling to break our heart
says
“I have been thinking that if the weather were milder
I might perhaps be
able to get out a little.” Thus touch is not made to the quick; this man says
he is going to Gilgal
and he knows he is going to heaven; he says he is going
to Bethel
as if it were nothing--only going to pray with the young ones there
lie says he is going to Jericho
as if he is going to stop there--he knows
perfectly well he win only be there one night; he is a pilgrim with a staff in
his hand and cannot linger. He says he is going to Jordan
and he knows
perfectly well that he will never come back over Jordan
but all the time he never
says anything about it. So we let our friends down easily
and prepare them for
great events by doing certain intermediate things. Elijah says
“Ask what I
shall do for thee.” Heaven is so near
yet he is still thinking about the
earth: he is going to join the angels
and yet wanting to do something for the
poor creatures yet to linger upon the earth for ten or twenty years. Oh
bold
man
bold
bold Elijah! “Ask what I shall do for thee.” Leave me a blessing
leave me one of your old letters
let me have your old Bible: utter one more
prayer for me
mention me in the last prayer
let the last sigh mean poor
me--me--me. Ay
we can help one another in that way. “Ask what I shall do for
thee.” Now
what is your supreme prayer? What do you want your father
mother
friend
to leave you? Let them leave you a good example
let them leave you a
noble testimony on behalf of the truth
let them leave you an unsullied
character
and then they will leave you an inheritance incorruptible
undefiled
and that fadeth not away. “If thou see me.” And Elisha said
“I will
see thee
if it be possible; I will keep my eye upon thee.” And did God ever
disappoint the eyes that were turned upwards? Did lie ever say
“The morning
shall not shine upon those who look towards the east”? Never. And so if you
look into the perfect law of liberty--look into the Bible
you will find it
always new
always a revelation
always something fresh--May bringing its own
flowers
June her own coronal ever
August its own largess of vine and wheat.
“If thou see me.” Is there any counterpart to that in the New Testament? There
is: O wonderful counterpart
--“If thou see Me
thou shalt have it
if not
it shall not
be so.” “And He led them”--that greater He--“led them out as far as to
Bethany.” And He ascended
and they watched Him and saw Him
and a cloud
received Him up out of their sight. They watched
they saw
they returned to
Jerusalem
and were endued with power from on high. That is God’s law
that the
watching man gets everything
the man who is nearest and looks keenest gets all
and sees all--and it is right. The mountain gets the first gleam of the sun
and then the light gets down into the valleys by and by. And so--and so--these
great rocks of God are watching men: Elisha was a watching spirit: those who
see Christ taken up are endued with power from on high. Ask
and it shall be given you;
seek
and ye shall find; look
and ye shall see; knock
and it shall be opened.
Sir Isaac Newton was once asked why he was so much greater than other workers
in his particular science. He said
“I do not know
except that I
perhaps
pay
more attention than they do!” Just consider. What is attention? We think
anybody can attend. Hardly a man in a hundred can attend to anything. The
sluggard gets nothing
the shut eyes see not the morning when it cometh
the
slumberer’s closed vision cannot see the first sparklings and scintillations of
the coming day. Lord
open our eyes
that we may see! (J. Parker
D.
D.)
Elijah translated
The translation of Elijah means more than an historic statement.
The theme is concerned with the great scriptural doctrine of immortality
in
whose light we consider it. Observe--
I. The dual nature
of man. This truth is directly implied in the account of the Creation. The
bodily form was made “of the dust of the ground”; but when the “Lord God
breathed into his nostrils the breath of life
man became a living soul.” It is
of this dual nature Paul speaks
“there is a natural body and there is a
spiritual body; howbeit that was not first which is spiritual
but that which
is natural.” A denial of this fact asserts that man is on a level with the
brutes. The more common belief
however
asserts the existence of the two
natures
yet clings to the idea that
somehow
the two are interdependent. This
idea is unscriptural
since
in such a case
death could not be a gain. The
spiritual body controls the material and earthly
but is not controlled by it.
II. Flesh and blood
are not immortal. The apostle calls this the corruptible body
and then declares
that corruption cannot inherit incorruption; that flesh and blood cannot
inherit the kingdom of God. What is perishable cannot enter heaven.
III. The nature and
ministry of death. “By one man sin entered into the world
and death by sin;
and so death passed upon all men
for that all have sinned”; this is the sad
history. “The sting of death is sin”; this is the law. In the translation of
Elijah we behold what would
perhaps
be the type of death but for sin; but
aside from such a consideration
we turn to a few important lessons in the
scene.
1. The power of the human purpose to perpetuate itself. It is in this
manner we see the power of Elijah in his care for the schools of the prophets.
These organisations were to continue
after his departure
what his unwearied
efforts had begun. “I am left alone
” was his early cry; yet when upon the
cloud of flame he ascended
Bethel
Gilgal
and Jericho
with their throngs of
prophets
were left. The theocracy which
in spite of Ahab and Jezebel
he had
founded was perpetuated in these schools. There is a future for all men on the
earth if they will only plan wisely. As Elijah had been the founder and
defender of the faith
so did he become
by these centres
the conserver of
that same faith.
2. The unwearied activity of the good man. The true life has no spare
hours apart from its purpose. It was “as they still went on and talked” that
the chariot came. The last hours were as full of service as if no change were
coming. The invisible world needed no further special thought.
3. The immortal life. The history of Carmel’s prophet seems hardly
complete without the scene on Hermon. A thousand years had passed since the
chariot of fire swept the sky. The three favoured disciples had fallen asleep
even in their Master’s prayer. Nought but that wondrous voice broke in upon the
stillness of night. By some revelation the disciples caught the accents of the
heavenly visitors. The one
fifteen hundred years before
had trodden the crest
of Sinai and spoken face to face with God. It was he who had surrendered his
claim to Egypt’s crown for the reproach of Christ. It was he whose face had
shone with a borrowed glory he wist not of. (Monday Club Sermons.)
The departure of good men
Two subjects are here presented for notice--
I. The departure
of a good man from the earth. Death is a departure from the world
it is not an
extinction
it is a mere change of place.
II. The power of
goodness in a good man’s departure. See what a grand spirit Elijah displays in
the immediate prospect of his exit.
1. A spirit of calm self-possession.
2. A spirit of strong social interest.
3. A spirit of far-reaching philanthropy.
Elijah goes to Bethel
but wherefore? Probably to deliver a
valedictory address to the “sons of the prophets.” (Homilist.)
The Christian a native of heaven
A Christian man’s true affinities are with the things not seen
and with the
persons there
however the surface relationships knit him to the earth. In the
degree in which he is a Christian
he is a stranger here and a native of the
heavens. That great city is
like some of the capitals of Europe
built on a
broad river
with the mass of the metropolis on the one bank
but a
wide-spreading suburb on the other. As the Trastevere is to Rome
as Southwark
to London
so is earth to heaven
the bit of the city on the other side the
bridge. (Alex. Maclaren
D. D.)
Life’s eventide
Here is a man on the borders of heaven. He is living in intimate
fellowship with God. Of each step in that last journey he can say: “The Lord
hath sent me.” Enoch
the first to be translated
“walked with God.” Elijah
most clearly did the same. So St. Paul says: “If we live in the Spirit let us
also walk in the Spirit”; or
literally
“let us also step in the Spirit.” Not
merely the walk as a whole
but each successive step should be in fellowship
with God. Nothing short of this can be adequate preparation for such a change.
Surely if we knew the Lord was coming for us in a few days
those days would be
days of infinite and unbroken fellowship; there would be no hours out of touch
with the Master. We ought when thus in perfect fellowship to be able to say of
each step
“The Lord hath sent me.” But this man on the borders of heaven
is
found in a retired spot and seeks to be alone. We find him with Elisha at Gilgal
probably the “Gilgal beside the oaks of Moreh
” mentioned in Deuteronomy 11:30
R.V. There he proposes
to leave Elisha whilst he journeys alone to Bethel. We can understand his desire
for solitude. And he has no wish to parade his approaching honour. He will not
talk about it to Elisha; and Elisha refuses to discuss it with the sons of the
prophets. This man on the
borders of heaven
is full of a genuine humility. No traces of self are seen in
him during this last journey. There was a sweet attractiveness
however
about
this grand old warrior. Elisha felt it
and refused to leave him. Who shall say
how far Elisha’s brightness and buoyancy were the reflection of the glorious
sunset
without clouds
which closed the earthly course of this truehearted
veteran. But
again
this man on the borders of heaven takes an interest in his
stewardship. There were schools for the sons of the prophets at both Bethel and
Jericho. Elijah’s Steps were no doubt guided to these places that he might
leave at each a parting message of counsel and direction. He who said
“Occupy
till I come
” is not pleased if His servants neglect the work entrusted to
them. Nor
however
should we be so engrossed in our work as to forget His promised
return. Once more this man on the borders of heaven has no thought of his own
needs
but is only anxious to leave a blessing behind. “Ask what I shall do for
thee
before”--mark the limitation: Elijah knew his power of helping those on
earth would cease when his life in the body was ended--“before I be taken away
from thee.” And this desire of Elijah’s was fulfilled. He was staggered first
of all at the boldness of Elisha’s request. Most truly
Elijah left a blessing
behind him. The sons of the prophets were forced to acknowledge
“The spirit of
Eli]ah doth rest on Elisha.” And nine hundred years afterwards the angel
Gabriel could say no greater word concerning the promised forerunner than that
be should “go before in the spirit and power of Elijah to make ready a people
prepared for the Lord.” And the very blessing which Elijah left behind him we
may have. The Lord God of Eli]ah has not changed. Surely
as the coming of the
Lord draweth nigh
and the promise
“Behold
I will send you Elijah the prophet
before the coming of the great and dreadful day of the Lord
” receives its
fulfilment
we may look for an increase of the “spirit” and power of Elijah in
our midst. Men say
“The evil that men do lives after them; the good is oft interred
with their bones.” But this is the cynical pessimism of an unbelieving age.
Really good men never die. Their influence lives; they reproduce themselves in
those around them. Judged by earthly standards
Elijah’s career might seem
almost a failure
for his chief public triumph was so soon discounted by
unbelieving flight. But the man is more than his ministry. Character is more
than success. (F. S. Webster
M. A.)
Evensong
There is always something beautiful in the declining years of one
who in earlier life has dared nobly and wrought successfully. Younger men
gather round the veteran to whom they owe the inspiration and model of their
lives; and call him “father
” enwreathing his grey locks with crowns in which
love is entwined with reverence. Seeds sown years before and almost forgotten
or reckoned lost
yield their golden returns. Memory rescues from the oblivion
of the past many priceless records; whilst hope
standing before the thinning
veil
tells of things not perfectly seen as yet
but growing on the gaze of the
ripened spirit. The old force still gleams in the eye; but its rays are
tempered by that tenderness for human frailty
and that deep self-knowledge
which years alone can yield.
I. The work of the
closing years of Elijah’s life. The Christian traveller among the Western Isles
of Scotland will hardly fail to visit one small
bare
lone spot out amid the
roll of the Atlantic waves. It is thy shore
Ions
of which I write! No natural
beauties arrest the eye or enchain the interest. There is but one poor village
with its two boats
and a squalid population. Yet who can visit that low shore
and stand amid
those crumbling ruins
without intense emotion?--since it was there that
Columba built the first Christian church
to shed its gentle rays over those
benighted regions; and to shelter the young apostles who carried the Gospel
throughout the pagan kingdoms of Northern Britain. With similar emotions should
we stand amid the ruins of Bethel
Gilgal
and Jericho; where
in his declining
years
Elijah gathered around him the flower of the seven thousand
and
educated them to receive and transmit something of his own Spiritual force and
fire.
II. The attitude of
his spirit in anticipating his translation. The old man clung to those young
hearts
and felt that his last days could not be better spent than in seeing
them once more; though he resolved to say nothing of his approaching departure
or of the conspicuous honour that was shortly to be conferred on him. Here is
the humility of true greatness! Alas! what a rebuke is here for ourselves! The
prophet’s trident desire to die alone shames us
when we remember how eager we
are to tell men
by every available medium
of what we are doing for the Lord.
There is not a talent with which He entrusts us
which we do not parade as a
matter of self-laudation. There is not a breath of success that does not
mightily puff us up. What wonder that our Father dare not give us much marked
success
or many conspicuous spiritual endowments--lest we be tempted further to
our ruin!
III. The
affectionate love with which Elijah was regarded. It strongly showed itself in
Elisha. The younger man stood with his revered leader
as for the last time he
surveyed from the heights of Western Gilgal the scene of his former ministry.
And
in spite of many persuasives to the contrary
he went with him down the
steep descent to Bethel and Jericho. What is the Lord to thee? Is He a dear and
familiar friend
of whom thou canst speak with unwavering confidence? Then thou
needest not fear to tread the verge of Jordan. Otherwise
it becomes thee to
get to His precious blood
and to wash thy garments white; that thou mayest
have right to the tree of life
and mayest enter in through the gates into the
city. (F. B. Meyer
B. A.)
The ascension of Elijah
I. The type.
1. The last intercourse between Elijah and Elisha is hardly what we
should have expected. Elijah knew that he was about to leave Elisha
but almost
seems to act with coldness towards him
and to want to throw him off. Elisha
had left all to follow Elijah
to be his disciple and attendant.
2. It was a-mark of lowliness in the prophet. He was to be honoured
by God in a most marvellous manner
and he shrank even from Elisha’s witness of
the great event. The law of the spiritual life
“He that humbleth himself shall
be exalted
” even then held good.
3. Further
it might have been to test Elisha
his affection
and his
detachment. It would seem that there was something which governed Elijah’s
request
though he does not reveal the motive of it. The strong asseveration
too
of Elijah
“As the Lord liveth
and as thy soul liveth
I will not leave
thee
” repeated thrice
shows how Elijah’s proposal had stirred the depths of
Elisha’s soul.
4. The repeated suggestion that he should depart reveals the
perseverance of Elisha. It gave to his will the opportunity of exercising
steadfastness and constancy. In this mysterious intercourse we see how graces
were set in motion and developed. The crossing of Jordan seems to have been the
acme of Elisha’s probation; for now Elijah turns to him
and makes a proposal
of a very different kind
“Ask what I shall do for thee
” etc.
5. Then Elisha is ready with the petition
“Let a double portion of
thy spirit be upon me.”
II. The antitype.
1. There are two ways of approaching the mysteries of Christ--one
direct
the other indirect. One through the Gospels
thee other through the
types and prophecies of the Old Testament. Besides these
there is the road of
experience in the Epistles.
2. We take now the indirect route. We find in this narrative
first
a type of Christ’s ascension into heaven. Of the points of resemblance between
the two events
no unbiased mind could doubt. Even Scott says it was “a
prefiguration of the Redeemer’s ascension”. An both cases mere was the
miraculous elevation of a human body from earth to heaven. Both had to be seen
to secure a gift.
3. But it is a law of the antitype to outstrip the type. Christ was
self-raised. He who by His Divine power could walk on the water
could mount up
into the air.
III. LESSONS.
1. “Exception proves the rule.” Let the exemption of Elijah from the
law of death remind us that we have to pass through the dark valley
and must
prepare for the journey; for “what man is he that shall live
and shall not see
death
that shall deliver his soul from the power of Sheol?” (Psalms 89:48
R.V.).
2. Dispositions are necessary for receiving spiritual gifts--the
lowliness
detachment
steadfastness to be traced in the last intercourse
between Elijah and Elisha
bear witness to this.
3. To approach the mysteries of Christ through the types of the Old
Testament
seeing in them how all leads up to Him
and that therefore the
disparagement of the Old Testament cannot but end in an under-valuation of the
New (Luke 24:44). (Canon Hutchings
M. A.)
Elisha’s love for Elijah
The length of our lives in this world is in the hand of God. We
have no independent lease of life
so that we may decide of our own accord that
we will remain for a year
or ten
or twenty years on earth. We have only a
lease at the will of God. All the physicians in the world could not insure our
fives for a single year-nay
not for a single month
or even a single day.
Elijah went when God called him. The record does not say that when Elijah saw
that his work was done he decided that it was time for him to go home to
heaven; there is nothing of that kind. It is
“When the Lord would take up
Elijah to heaven.” God decided the matter. This thought ought to give us pause.
He ought not to leave undone from one day to another what we would wish to do
if we knew this day was the last
for we do not know that God intends to give us
another day. Each day ought to see all our affairs in such a condition that we
are all right with God and man if this day is the last
for our lives are just
as certainly at the disposal of God as was Elijah’s
and we have no power that
Elijah did not have to stay the hand of God when He would call us away. There
is another thought which stands in the introduction to our theme which is very
comforting and very precious
and that is the plain statement that God took
Elijah direct to heaven. All the good are there
gathered from all ages and
from all lands. It is a land of innocence and beauty
of love and worship; a
land of music and of light
where the weary find rest
where heroic souls like
Elijah’s sun themselves in the presence of God. It was Elijah’s last day on the
earth. Elijah knew it
and said nothing to Elisha. The old man’s heart was
tender towards the young man
and he was willing to spare himself the sorrow of
parting as well as to spare Elisha if he could. But Elisha
too
had in some
way been made aware that this was the day when Elijah would be taken from him.
What thoughts must have filled the minds of the two men as they walked along
the way on that momentous day. Perhaps they were very silent. Elijah’s mind
must have been full of the past. And Elisha--what is he thinking of? How keenly
he remembers that morning on his father’s farm
when Elijah came to him with
the call of God; how well he remembers the farewell feast
and the tender
parting with his parents
and his going forth with Elijah
who during all the
years since that time has been to him not only teacher and leader
but father
and mother
friend
and in some sense in the place of God. Elijah has stood to
him as the very incarnation of goodness
a goodness that is sustained by unwavering
faith in God; and Elisha loves this man with a love in which admiration and
reverence and devotion are mingled. His whole heart has gone out to him. His
worship of God has seemed akin to his love for Elijah. As he has lived with
Elijah he has daily come to know more of God
and the more he has loved Elijah
the deeper has been his devotion to God
and he can hardly think what life will
mean without Elijah present with him--to sustain him and inspire him. All must
have been in his heart as he answered Elijah
“As the Lord liveth
and as thy
soul liveth
I will not leave thee.” There may well have been more than a
present application to these words of Elisha. Elisha remained true to them
after the death of Elijah; in heart and spirit he was never separated from his
great friend and leader; throughout his life he remained true to Elijah
to his
goodness
to his faith in God
to his heroic purpose
and to his lofty ideals.
Now what message may we draw from the loyalty and love of this young man
towards the older man? Should it not suggest to us that supreme love and
devotion which we should show towards Jesus Christ our Saviour? True it is only
a faint illustration
for Jesus has done infinitely more for us than Elijah did
for Elisha. Elijah did not die for Elisha
but because he had by his goodness
by his obedience to God
and by his faithful affection
called Elisha to be
God’s servant and son
Elijah loved him thus devotedly and was determined to
cling to him for ever. What
then
shall we say of the proper devotion which we
should feel and show towards Jesus Christ? Elisha not only remained with Elijah
because of the tenderest considerations of love and fidelity
but because he
felt that every moment he had with Elijah was precious
and only by imitating
Elijah would he be able to do the great work awaiting him. A still nobler
Elijah stands as our example. And both these considerations appeal to us
for
surely every moment we spend with Jesus is precious. Every hour which you will
spend reading about Jesus
talking about Him
meditating upon Him
or praying
to Him will Be an hour of infinite value to you. Not only so
but as Elisha got
his strength largely from his fellowship with Elijah in their common faith in
God
so we are strong as we keep close to Jesus Christ. I would like to
emphasise this message to all who have recently given themselves to the service
of Christ. The secret of a growing Christian character
the secret of strength
and steadiness in the Christian life
is to persistently keep close to Jesus
Christ. Elijah could not remain with Elisha
but Jesus comes to us in the
presence of the Holy Spirit to comfort our hearts. (L. A. Banks
D.
D.)
Verse 2
And Elijah said unto Elisha
Tarry here
I pray thee.
Tested
The call that came to Elisha as he was ploughing at Abel-meholah
was readily and gladly obeyed. There was no ten days’ tarrying between his
master’s ascension and his own wonderful enduement
as in the case of the
apostles
and this was
probably
because he had been sufficiently tested and
prepared beforehand.
1. He had learned to stoop and serve. Not one of the chosen twelve
volunteered to take the place of a servant at the passover feast on the night of
the betrayal.
2. He had learned to obey God rather than men. Mrs. Walton
in her
book
tells us that the beautiful orange groves near the town of Jaffa are so
sheltered that for some part of the year the perfectly ripe fruit of last year
is seen hanging side by side with the blossom of this. Blossom and fruit were
side by side on this journey. Elijah
so fully matured that he was ready for
translation
side by side with Elisha
who was just blossoming out in the
beauty of early faith and devotion. And yet Elijah himself was to apply the
second great test to Elisha
to see whether he would obey God rather than men. God had
commissioned Elisha to minister to Elijah. Would he persevere to the end
or
would he allow the persuasions of others to draw him off? So three times he was
tested by his own master. “Tarry ye here
for the Lord hath sent me to Bethel.”
“Tarry ye here
for the Lord hath sent me to Jericho.” “Tarry ye here
for the
Lord hath sent me to Jordan.” It was that he might test Elisha’s devotion
and
see if he would follow right on to the end. So Elijah does not express a desire
to be alone. He simply tested Elisha
as Naomi tested Orpah and Ruth. It is
eight miles from Jezreel to Bethel. The road descends a steep hill into a
narrow gorge which runs for some four miles to an ancient spring now called
“the Robbers’ Well.” So far the road is easy
but for the next four miles the
rocky bed of a dry watercourse is the only path. So Elijah suggests that he
might be left to tread the last stage of his earthly pilgrimage alone. Very
different was the attitude of the sons of the prophets. There were theological
colleges
so to speak
at Bethel and Jericho
and Elijah s last journey took
him past these. It would be an encouragement to him to see that God was not
left without witnesses--that his championship of God’s truth had not been in
vain. But there was no special blessing for these sons of the prophets at this
time. They fell far short of Elisha’s portion. Their attitude and spirit were
very different from Elisha’s. Perhaps they wanted to discuss who was to succeed
Elijah
and what effect his departure would have upon God’s work in Israel. But
there was no holy awe as they stood in the presence of one so soon to be
summoned to the glorious presence of the King of kings. They felt no sense of
need; they had no thirst for personal blessing. There are many to-day like
these sons of the prophets. When God is working mightily in the quickening and
deepening energy of the Holy Ghost
it is those only who follow closely
and
right through to the end
who receive
the blessing. Those who look on from a distance will never see the heaven
opened
or share in the outpoured blessing.
3. Elisha had learned to put first things first. Once more he was to
be tested. The two had crossed Jordan. That river which is the symbol of death
had parted when smitten by Elijah’s mantle. It was not fitting that he who was
to be honoured by a deathless translation should wrestle with the swiftly
flowing waters of Jordan. You say
“If I can get safely to heaven at the end
that is all I want”; but is that all God wants? How would you answer if the
challenge
“Ask what I shall do for thee
” were put to you? Would your soul
leap forth with ardent longing for fulness of spiritual blessing
or would some craving for ease and
honour and advancement be uppermost in your heart? (M. G. Pearse.)
Verse 9
Ask what I shall do for thee
before I be taken away from thee.
A final interview between good men
The two names here mentioned represent two of the most remarkable men in
the history of the world. Both stood faithful in a faithless age. Through both
heavenly wisdom announced its truths
and Almighty energy wrought its marvels.
Both were valiant for truth. In this final interview of these illustrious men
we find something to lament
something to admire
something to study
and
something to imitate.
I. Here is
something to lament. The departure of a great and good man from this world is a
subject for lamentation. There are two things that show this to be a lamentable
occurrence
1. The event involves a positive decrease in the amount of means for
the world’s improvement. Heaven’s plan to raise the world is by the ministry of
the good. Good men are God’s agents to improve the world.
2. The event involves a positive increase in the amount of the
world’s responsibilities. The world’s responsibilities are proportioned to its
means of improvement;--“Unto whomsoever much is given
cf him shall be much
required.” The life of a good man
adds to the world’s responsibility. Thus its mighty sum of
accountability daily augments. The more good the life
the greater the addition
to the amount. Christ’s life was the best
and hence He said
“If I had not
come and spoken unto them
they had not had sin.”
II. Here is
something to admire. What do we see here to admire?
1. Sublime calmness in the most solemn crisis. Truly solemn was the
position Elijah now occupied
for he stands on the line that separates time
from eternity. On one side of the line there were many scenes on earth dear to
memory
many persons precious to his heart
many works that he had wrought
and
much that he had left unfinished. On the other side there was eternity.
2. A generous interest in friends in the last hour of earthly life.
“Ask me
” he says
“what I shall do for thee before I be taken from thee?”
Though in close approximation to eternity
his affection for his friend was
unimpaired. Death does not quench our love.
3. A consciousness of power to confer benefit in the last hour
“Ask
what I shall do for thee
” implying a consciousness of power to confer good. A
good man has power at all times to confer good
even on his deathbed; on his
expiring couch he can exhibit fortitude under suffering
resignation to the
Divine will
intercessory sympathies for the living. Deathbeds have often
proved signally useful to attendant friends.
III. Here is
something to study. There are two important principles suggested in this text
which demand our attention:--
1. That men can only benefit their race while they are living upon
earth. “Before I am taken away from thee
” said Elijah; implying I shall do
nothing for thee when I am gone. I shall be where I cannot communicate thought
or render one act
of service. Our work on earth is done when we leave it. When we die we cannot
return to discharge any neglected duty.
2. That our power to benefit men will depend upon their consent. “Ask
what I shall do for thee.” If men resist we are powerless; our instrumentality
is moral
our best thoughts
our purest sympathies
our devoted efforts will
all go for nothing
if men will not consent to our influence.
IV. Here is
something to imitate. In the conduct of Elisha we see two things worthy of imitation.
1. A perception of real worth. “I pray thee let a double portion of
thy spirit be upon me.”
2. An aspiration after real worth. “I pray thee let a double
portion.” Here is coveting earnestly the best gift. (Homilist.)
I pray thee
let a double
portion of thy spirit be upon me.
Elisha’s request
I. Its meaning.
1. “A double portion.”
2. “Thy spirit.” God’s Spirit: who came upon Samson
Saul
David
Elijah himself (2 Kings 2:16). But still Elijah’s
spirit (2 Kings 2:15). In three senses
his:--
II. Its
application.
1. To intercourse of friends. Elijah friend of Elisha.
2. To official relations. Elisha pupil of Elijah. Conclusion. Our
intercourse with friends
our relations as teachers
parents
ministers
etc.
are they such as
when the parting comes
to warrant the request
“I pray
thee
” etc.? (Archdeacon Perowne.)
The spirit of Elijah
Elijah
with his clear-eyed vision
saw that Elisha and not
himself was the man to be considered at this hour; the parting meant more to
Elisha than it did to himself. Elijah knew that all was right between him and
God. He had no doubts about his future. I do not suppose he had the slightest
intimation as to the peculiar manner in which he would leave the earth
although his words indicate a premonition that he was not to die in the
natural
usual way. But in whatever way God called him
Elijah was safe. His
work was done. His record was made up. Heaven and immortal glory
with the
crown of eternal life
remained for him. Elisha
however
was in the midst of
the struggle of life. He was to remain in the warring and striving world. He
was to stand before wicked kings and ungodly men as the messenger of God. He
would need every possible help and blessing that he might not fall or faint by
the day. Ah
it is not death that the good man needs to fear. Living is
infinitely more serious than dying. If we live well
we shall die well. We are
not for a moment to suppose that there was anything selfish or ambitious in the
request of Elisha. He was not asking that he might be twice as great as Elijah.
He was thinking of the great need of the people and how much the loss of Elijah
would mean
and he felt how small were his own powers and gifts compared to
those of the great man whom he had loved and followed. He is asking that upon
his own gifts and powers
which seem to him so small
a double portion of the
spirit that had made Elijah so great may rest and make him strong to do the
work of God which was now to fall upon his shoulders. The response of Elijah
was significant. He answered
“Thou hast asked a hard thing: nevertheless
if
thou see me when I am taken from thee
it shall be so unto thee; but if not
it
shall not be so.” Dr. William M. Taylor sees in this answer of Elijah this
meaning: The sight of Elijah’s ascension gave to Elisha a firmer and more vivid
faith in the reality of the unseen life than he had ever had before and greater
than even Elijah had ever known. It remains for us to find our message in
considering what constituted this spirit of Elijah
a double portion of which
Elisha desired as the greatest boon that could come to him. For every one of us
who is striving to live the good life to-day will find it as valuable a
possession as it was to Elisha.
1. It was a vital faith in the presence and power of God in the
world. There was Elijah’s power. He believed God. God was real to him. God was
not lost to Elijah’s sight by the creation which He had made. Elijah saw God
present in the midst of His world with unlimited power and control. This gave
him all his courage. It was the same force that made John Knox a greater terror
to a wicked queen than all the armies of Scotland. It was the same force that
made Luther the greatest man of Ms day.
2. The spirit of Elijah was the spirit of obedience. He obeyed God
promptly
without questioning; we never should have heard of him but for that.
He kept his ear open
listening to God
and he went swiftly to do the Divine
bidding. That was what gave value to Elijah’s conduct. Think of the millions of
Christians in the world to-day. If they all had Elijah’s spirit of obedience
what revolutions would come about. The gambling hell would be abolished for
ever. War would die out of the earth
and the Gospel would speedily be preached
to every creature
if only all the men and women who bear the name of Jesus
Christ had Elijah’s spirit of implicit obedience to God.
3. Elijah’s spirit was a spirit of supreme courage born of this faith
and obedience. (L. A. Banks
D. D.)
The noblest legacy of the departed good
I. The greatest
need
the most solemn position
is not with those who are leaving the world
but with those who remain. Not Elijah
but Elisha requires strength and help.
It was a perception of Elisha’s greater need that prompted the invitation.
II. Our power to
bless others is limited by our lives. “Before I be taken away from thee.”
Elijah cannot pledge himself to anything after his departure. While yet he
lingers upon me earth he may help and mess his successor. We can only bless the
world while we are present in it.
III. The noblest
legacy of the departed good
and the measure in which we should ask to possess
it. “Let a double portion of thy spirit be upon me.” This was the wisest
request Elisha could have presented. What are we to understand by “thy spirit”?
We think he must mean that which was the animating principle of Elijah’s
character
the master passion of his soul--his fidelity to God
and zeal for
His name. This spirit of the great and good is their noblest legacy
our
richest inheritance.
1. The spirit of Elijah was the secret of Elisha’s power. We are
prone to place a man’s power in natural gifts and external advantages. But all
experience proves that
in the work of the Lord
a simple
earnest
soul-possessing faithfulness is superior to all beside. He who has it
whatever
else he may have or have not
is a true Elijah
who shall bring down the sacred
fire
not upon a slaughtered bullock
but upon the souls of men.
2. The spirit of the great and good alone can compensate for their
departure and loss.
3. The spirit of the great and good is alone unchanging in its
character
and meets the requirements of every age.
4. To catch and inherit the spirit of the good and great is to attain
the deepest and truest resemblance to them. (W. Perkins.)
What is the best service I can render my fellows
The giving fact of life is a fact permanent and wonderful.
Steadily each of us is giving his fellows somewhat.
I. Volitionally we
may give--e.g.
money
place
knowledge. Better than these
we may
volitionally give a helping sympathy.
II. But
unvolitionally
unconsciously
we are giving to our fellows; St. Peter’s shadow
(Acts 5:15). Every one of us is streaming
upon his fellows an unconscious influence Our practical question is--What is
the best gift any one can yield his fellows? I find the answer in our
Scripture.
1. The best gift one can yield his fellows is character--the double
portion of a noble spirit.
2. This fact
that the best gift we can yield our fellows is
character
that the best service we can render them is the imparting of a noble
spirit
has important applications--
Verse 11-12
And it came to pass
as they still went on
and talked.
The ascension of Elijah
1. Observe
first
how he was employed at the time of his removal:
they were “going on
and talking.” Without this information
many would have
concluded that after he had received the intimation of his speedy departure
he
was engaged alone in meditation and prayer. But it is a mistaken sentiment
that a preparation for heaven is to be carried on only by abstraction
contemplation
devotion.
2. Observe how he was conveyed from earth to heaven. “There appeared
a chariot of fire
and horses of fire
and parted them asunder; and Elijah went
up by a whirlwind into heaven.” Was he removed by the instrumentality of a
luminous cloud approaching and enclosing him
and then rising with a rapid
curling motion? Or was he removed by the ministry of angels
disguised under
these brilliant forms? This seems more probable. Is it not said that “He shall
send forth His angels and gather together His elect from the four winds
from
the one end of heaven to the other”? Is it not said that Lazarus died
“and was
carried by angels into Abraham’s bosom”?
I. Let us consider
it as a gracious
recompense of singular piety.
II. Let us consider
it as intimation of the future happiness that is reserved for the servants of
God.
III. We may consider
this translation as a substitute
for death. In some such way as this
it is probable
would men
have passed from earth to heaven had they never sinned. In some such way as this
will those living at the last day be qualified for glory.
IV. We may regard
it as a mode of transition much to be desired. Death is not a pleasing subject
of meditation. It is called “an enemy.” It is said to be “the king of terrors.”
Even exclusive of the future consequences
there is much to render it
formidable. Nature cannot be reconciled to its own dissolution. (W. Jay.)
The translation of Elijah and the ascension of Christ
These two events
the translation of Elijah and the ascension of
our Lord
have sometimes been put side by side in order to show that the latter
narrative is nothing but a “variant” of the former. The comparison brings out
contrasts at every step
and there is no readier way of throwing into strong
relief the meaning and purpose of the former
than holding up beside it the
story of the latter.
I. The first point
which may be mentioned is the contrast between the manner of Elijah’s
translation
and what of our Lord’s ascension. It is perhaps not without
significance that the place of the one event was on the uplands or in some of
the rocky gorges beyond Jordan
and that of the other
the slopes of Olivet
above Bethany. What a different set of associations cluster round the place of
Christ’s ascension--“Bethany
” or
as it is more particularly specified in the
Acts
“Olivet” In the very heart of the land
close by and yet out of sight of
the great city
in no wild solitude
but perhaps in some dimple of the hill
neither shunning nor courting spectators
with the quiet home where he had
rested so often in the little village at their feet there
and Gethsemane a few
furlongs off: in such scenes did the Christ
whose delights were with the sons
of men
and His life lived in closest companionship with His brethren
choose
the place whence He should ascend to their Father and His Father. But more
important than the localities is the contrasted manner of the two ascents. The
prophet’s end was like the man. It was fitting that he should be swept up to
the skies in tempest and fire. Nor is it only as appropriate to the character
of the prophet and his work that this tempestuous translation is noteworthy. It
also suggests very plainly that Elijah was lifted to the skies by power acting on
him from without. He did not ascend; he was carried up; the earthly frame and
the human nature had no power to rise. How full of the very spirit of Christ’s
whole life is the contrasted manner of His ascension! The silent gentleness
which did not strive nor cry nor cause His voice to be heard in the streets
marks Him even in that hour of lofty and transcendent triumph. There is no
outward sign to accompany His slow upward movement through the quiet air. No
blaze of fiery chariots
nor agitation of tempest is needed to bear Him
heavenwards. The outstretched hands drop the dew of His benediction on the
little company
and so He floats upward
His own will and indwelling power the
royal chariot which bears Him
and calmly “leaves the world
and goes unto the
Father.” Nor is this absence of any vehicle or external agency destroyed by the
fact that “a cloud” received Him out of their sight
for its purpose was not to
raise Him heavenward
but to hide Him from the gazers’ eyes
that He might not
seem to them to dwindle into distance
but that their last look and memory
might be of His clearly discerned and loving face.
II. Another
striking point of contrast embraces the relation which these two events
respectively bear to the life’s work which had preceded them. The falling
mantle of Elijah has become a symbol
known to all the world
for the
transference of unfinished tasks
and the appointment of successors to departed
greatness. The mantle that passed from one to the other was the symbol of
office and authority transferred; the functions were the same
whilst the
holders had changed. The sons of the prophets bow before the new master; “the
spirit of Elijah doth rest on Elisha.” So the world goes on. Man after man
serves his generation by the will of God
and is gathered to his fathers; and a
new arm grasps the mantle to smite Jordan
and a new voice speaks from his
empty place
and men recognise the successor
and forget the predecessor. We
turn to Christ’s ascension
and there we meet with nothing analogous to this
transference of office. No mantle falling from His shoulders lights on any of
that group; none are hailed as His successors. What He has done bears and needs
no repetition whilst time shall roll
whilst eternity shall last. His work is
one: “the help that is done on earth
He doeth it all Himself.”
III. Whilst our
Lord’s ascension is thus marked as the seal of a work in which He has no
successor
it is also emphatically set forth
by contrast with Elijah’s
translation
as the transition to a continuous energy for and in the world.
Clearly the other narrative derives all its pathos from the thought that
Elijah’s work is done. But that same absence from the history of Christ’s
ascension
of any hint of a successor
has an obvious bearing on His present relation
to the world
as well as on the completeness of His unique past work. When He
ascended up on high
He relinquished nothing of His activity for us
but only
cast it into a new form
which in some sense is yet higher than that which it
took on earth. His work for the world is in one aspect completed on the cross
but in another it will never be completed until all the blessings which that
cross has lodged in the midst of humanity
have reached their widest possible
diffusion and their highest possible development. Long ages ago He cried
“It
is finished
” but we may be far yet from the time when He shall say
“It is
done”; and for all the slow years between
His own word gives us the law of his
activity
“My Father worketh hitherto
and I work.”
IV. The ascension
of Christ is still further set forth
in its very circumstances
by contrast
with Elijah’s translation
as bearing on the hopes of humanity for the future.
The prophet is caught up to the glory and the rest for himself alone
and the
sole share which the gazing follower or the sons of the prophets
straining
their eyes there at Jericho
had in his triumph
was a deepened conviction of
this prophet’s mission
and perhaps some clearer faith in a future life. The
very reverse is true of Christ’s ascension. In Him our nature is taken up to
the throne of God. His resurrection assures us that “them which sleep in Jesus
will God bring with Him.” His passage to the heavens assures us that “they who
are alive and remain shall be caught up together with them
” and that all of
both companies shall with Him live and reign
sharing His dominion
and moulded
to His image. That parting on Olivet cannot be the end. Such a leave-taking is
the prophecy of happy greetings and an inseparable reunion. The king has gone
to receive a kingdom
and to return. Memory and hope coalesce
as we think of
Him who is passed into the heavens
and the heart of the Church has to cherish
at once the glad thought that its Head and Helper has entered within the veil
and the still more joyous one which
lightens the days of separation and widowhood
that the Lord will come again. (A.
Maclaren
D. D.)
The chariot of fire
Life is often compared to a journey which a man makes from the
cradle to the grave. The close of Elijah’s life on earth is very suggestive of
such a figure. Elijah and Elisha had been walking all day from Gilgal to
Beth-el
and from Beth-el to Jericho
and then across the Jordan
towards
Gilead. Perhaps Elijah had that feeling
common to men
that he would like once
more
before he died
to look on the old hills of Gilead where he was born and
brought up. There are some striking and important lessons here:
1. We are all walking towards eternity. Every step we take brings the
end nearer. We are going right on like Elijah and Elisha
walking and talking
when suddenly
it may be without an hour’s time to prepare for the change
God
will call for us
and we must go to meet our Lord.
2. Elijah died as he lived. He had lived a life of wonderful faith
and striking manifestations of the presence of God had marked his whole career.
His life was full of romance and heroism
through his faith in God and the
supreme daring and implicit obedience to Divine commands which had marked his
career. Through the last day of his life he kept up his work
serving God
trusting Him with his whole soul
and now
when God calls and sends His chariot
down to the roadside on which he is walking
he is ready. He steps in
and is
carried up to heaven. You must not imagine because the chariots are not seen
and the angels are not visible
that Elijah was the only man thus carried up to
heaven. For aught we know God takes all His children home that way. Death will
have no more effect on your character and personality than does your going out
of one room into another. The Elijah that walked beside Elisha across the
Jordan
who stepped into the chariot of fire
and was carried up to heaven
was
the very same Elijah that Peter and James and John beheld at the
transfiguration of Jesus on the holy mountain centuries afterwards. No
if you
want to be a good man after you are dead
you must be a good man before you
die. Death is not going to work any change of that sort in you. As the tree
falls
so it will lie. (L. A. Banks
D. D.)
The translation
I. The fitness of
this translation.
1. There was fitness in the place.
2. There was fitness in the method.
3. There was fitness in the exclamation with which Elisha bade him
farewell.
He cried
“My father
my father! the chariot of Israel and the
horsemen thereof!” Doubtless
amid that sudden flash of glory he hardly wist
what he said. Yet he closely hit the truth.
II. The reasons for
this translation.
1. One of the chief reasons was
no doubt
as a witness to his times.
The men of his day were plunged in sensuality
and had little thought of the
hereafter.
2. Another reason was evidently the desire on the part of God to give
a striking sanction to His servant’s words. How easy was it for the men of that
time to evade the force of Elijah’s ministry
by asserting that he was an
enthusiast
an alarmist
a firebrand!
III. The lessons of
this translation for ourselves.
1. Let us take care not to dictate to God.
2. Let us learn what death is. It is simply a translation
not a state
but an
act; not a condition
but a passage.
We pass through a doorway; we cross a bridge of smiles; we flash from the dark
into the light. There is no interval of unconsciousness
no parenthesis of
suspended animation. Absent from the body
we are instantly “present with the
Lord.”
3. Let us see here a type of the rapture of the saints. We do not
know what change passed over the mortal body of the ascending prophet. This is
all we know
that “mortality was swallowed up of life.” (F. B. Meyer
B.
A.)
Waggons
Waggons came for Jacob to bear him to Egypt. Waggons will come for
us by and by to carry us home. A chariot of fire
with horses of fire
came for
Elijah
and bore him away into heaven. The chariots need not be visible--are
not visible--that come for God’s people; nevertheless
they are real.
A nation’s true dependence
Elisha gives vivid expression here to his sense of his own and his
nation’s loss at Elijah’s departure. His view of the situation was unselfish
and patriotic; and yet it was the man who spoke rather than the Christian.
Elijah had wrought wonders in Israel
and yet he was a man of like passions
with others
as some acts of his life painfully show. Besides
he was simply
God’s instrument
as Washington was. Israel’s true reliance was Jehovah
Himself
and there was no occasion for the prophet’s despair. Nations are prone
to make a similar mistake:
1. In the way of false reliance for deliverance and abiding
prosperity.
2. In looking to the outward instrument rather” than the unseen
guiding Power.
3. In magnifying natural laws rather than looking to supernatural
forces.
4. In deploring their dangers and losses instead of falling upon
their knees before God in prayer. (Homiletic Monthly.)
Chariots of fire for the New Year
Clear and distinct as the narration is in my text
both the actual
circumstances and their significance have been popularly misconstrued. It is
generally assumed that the prophet Elijah ascended in a chariot of fire
with
horses of fire
although the narrative most
unambiguously
asserts that
“Elijah went up by a whirlwind rote heaven. This misconception has hidden from
view
or at least obscured
the import of the appearance of the fiery chariot
and steeds which appeared at that fateful juncture in the history of these two
great prophets; and especially has it veiled the fact that it was not Elijah
but Elisha
who was in sorest need of the celestial chariot at that particular
hour. In fine
I may say at once that
while the whirlwind came to transport
Elijah to heaven
the chariot and horses of fire were sent to bear Elisha onward
in the difficult way which lay before him
now that his leader and master was
removed from his side. The dread responsibility which would descend upon his
shoulders on the departure of Elijah had been weighing upon his mind as they
travelled together. When the sons of the prophets asked him
“Knowest thou that
the Lord will take away thy master from thy head to-day?” he replied in tense
accents
“Yea
I know it; hold ye your peace.” It was this new weight of
responsibility that led him to seek at the last moment a double portion of the
spirit of the departing prophet. To assure him of the Divine presence and power
for his mission
he was granted
not only one wonderful glimpse of the
translated prophet
but also a vision of the unseen chariots and horses of fire
which were to remain as the permanent escort of the new prophet. The chariot
and horses of fire “parted them both asunder.” As Elijah was snatched out of
Elisha’s view
the empty space became filled with God’s flaming equipage. The
eyes that had looked to the prophetic master for direction and encouragement
were now fastened upon the embattled might of Jehovah. Elijah had ascended
but
the chariots and horses of fire remained. The experience was similar to that of
Isaiah when he received his prophetic call. The hopes based upon the good King
Uzziah ended with the king’s death. Then Isaiah’s eyes were opened
and he
writes
“In the year that King Uzziah died
I saw the Lord high and lifted up
and His train filled the temple.” The Lord God of Elijah remained to bear
Elisha to the end of his journey. We have evidence that this vision remained as
a permanent force and fact in the life of Elisha. In the sixth chapter of this
Second book of Kings we read of Elisha’s servant being terrified by the surrounding
host of Syrians
and of his receiving inward vision at the prayer of Elisha.
“And he saw
and behold
the mountain was full of horses and chariots of fire
round about Elisha.” Clearly
they were the prophet’s permanent escort. I am
glad to think that these fiery chariots were
not for the translated Elijah
who had but little need of them when he was being ushered into the immediate
presence of the Lord of hosts
but for Elisha
whose earthly way needed to be
sustained and cheered by an escort from the skies. Many are the mighty dead in
whom cur confidence was great. But there is no gap in the world. The vacant
spaces are filled with the hosts of God. The Lord of hosts is with us.
I. There can be no
progress in life except through God’s chariots of fire. The only dynamic power
is bestowed by invisible forces. We cannot make any real progress without the
guidance of God s hand.
II. The chariots of
fire represent also Divine protection. They declare the presence of the Angel
who redeems us from all evil. Through the panoply of science a myriad foes
invade our safety. For our journey through the perils of the year we must seek
the escort of the mailed hosts of God.
III. The chariots of
life represent the impartation of strength. It was a strengthened Elisha that
smote the waters of the Jordan with Elijah’s mantle
and cried with strenuous
energy
“Where is the Lord God of Elijah?”
IV. The chariots of
fire are also the forces of purification. To those whom God leads onward He is
as a refiner’s fire. The true law of the survival of the fittest is the
survival of the purified. Without purification
the material of life becomes
corrupt as a stagnant fen
and dies of its own self-created malaria. Yet
visible fires cleanse not the soul. God is the only Purifier.
V. It is further
evident that the renewal of our strength can be obtained only through the
renewal of our vision of
the invisible God.
1. We need a new vision of Divine truth. God is a fire
and His
chariots are flame. The vision shows the awful
immutable
all-pervasive energy
of righteousness. His truth flames through creation in chariots of fire.
2. We must also have a new vision of the love of God. It is not well
to see the infinite truth without beholding also the infinite love. It is
impossible to understand the infinite love without having beheld the majesty of
infinite truth. Love also is a fire
consuming all selfishness. Love in the
heart of God is a fire that has kindled a mystery of sorrow in the temple of
the Deity itself. The fires of God’s chariots form letters of flame
and the
reading is
“God is love.”
3. We need a new vision of the nearness of God. His chariots are at
hand. Leap into them
and His glory shall be round about you.
4. We need a new vision of God’s intensity. God’s horsemen linger not.
(John Thomas
M. A.)
And he saw him no more.
Three partings
Life is full of partings. Every day we see some one whom we shall
never see again. Homes are full of these partings
and churches are full of
these partings
and therefore Scripture also
the mirror of life
is full of
these partings. When sin entered into the world
the first consequence was a
murder
the second consequence was the Flood
but the third consequence was
dispersion. “The Lord scattered them abroad from thence upon the face of all
the earth.” Speech itself--that dearest
most delightful communion between
heart and heart--was confounded
was made a Babel of sounds. This was that
great parting asunder of the human family
which had in it the type
and the
substance too
of all partings--allowing but one real reunion
begun on
Calvary
realised in Pentecost
to be consummated at the Advent. We speak of
three partings.
I. Bodily
partings. Those who were once near together in the flesh are no longer so. It is a thing of
everyday experience. They are part of our lot. They remind us of the great
dispersion; they should make us long for the great reunion. Some of these
partings are easily borne. It is probable that every day we meet some one whom
we shall never meet again till the judgment. There is little that is sorrowful
in this--though even this has its solemnity. But some bodily partings have a
more evident sadness. It is a serious thing to stand on the pier of some
seaport town
and see a son or a brother setting sail for India or New Zealand.
Such an experience marks
in a thousand homes
a particular day in the calendar with a
peculiar
a lifelong sadness.
II. Partings
between souls. I speak still of this fife. The sands of Tyre and Miletus were
wet with tears when St. Paul there took leave of disciples and elders. But
those separations were brightened by an immortal hope
and he could commend his
desolate ones to the word of God’s grace
as able to give them an inheritance
at last with him and with the saved. I call that a tolerable
a bearable
parting;
III. The
death-parting which must come. Set yourselves in full view of that--take into
your thought what it is--ask
in each several aspect of earth’s associations
and companionships
what will be for you the meaning of the text
“He saw him
no more.” The life-partings
and the soul-partings
all derive their chief
force and significance from the latest and most awful--the one death-parting
which is not probably
but certainly
before each and all. (C. J.
Vaughan
D. D.)
Two prophets parted
In various ways we become associated in life--similarity of tastes
in art pursuits
in literature
in polities
trade
religion. Sometimes
having
travelled
we meet with some companion to whose soul ours is knit so long as
life lasts. It is only natural that we should like companionship. Few men are
fitted to live alone. Long-continued solitude is irksome; we become bored with
self.
I. A suitable
companionship on a heavenward journey. “They two went on.” The union between
the two had been appointed by God.
II. Listen to
elevating conversation between heavenward travellers. The text tells us that as
they journeyed they “talked.” On what subject? Evidently it was concerning
Elijah’s departure. Both found it “greatly wise
” not only to speak with the past
but to talk of
the future. We should speak sometimes of the ending of life
not that we may
become gloomy
but that we may realise the value of life--its seriousness and
its far-reaching effects. The telegraph clerk holds in his hands
when at the
dial plate
the power to communicate a wish at the distance of thousands of
miles; and thus we hold in our hands the character of a life that shall extend
deep down into the ages of eternity. Hence we should he most anxious as to the
correctness of our aims in the present
and desirous that holy influence should
not be lost in the hereafter. Words may flash along wires
and convey no
meaning; music may flit from a string
and die in the distance; but the message
and music of life should have meaning and volume
vibrating along the wires of
immortal being.
III. We have now to
witness the sudden separation between heavenward companions. “As they still
went on and talked
behold! there appeared horses of fire and a chariot of
fire
and parted them both asunder.” The ending was anticipated
yet sudden.
What sort of companionship have we in our heavenward journey? What is the
general tenor of our conversation as we journey? What sort of hope have we
concerning the end of our journey? What state awaits us? (F. Hastings.)
Verse 13-14
He took also the mantle of Elijah that fell from him.
The mantle of Elijah
when Elijah swept away from the side of Elisha in his chariot of
fire
guarded by angelic horsemen
Elisha was for a moment overwhelmed. Ere
long his eye fell upon the mantle of Elijah. That was all that was left to him
that was physically tangible
but it meant a great deal. As his eyes gazed on
it
his heart grew tender and soft as memory carried him back to that morning
on his father’s farm
years ago
when that mantle was thrown around his own
shoulders and he recognised it as God’s call to the prophetic service. During
all the years since that time that mantle had been constantly under his eyes.
It had been the indication
the token
of the presence of God with Elijah. But
it was only a token; the power was in the God who called Elijah and who
strengthened him for his work. So we can imagine what deep pathos
what tender
worshipful emotion there was in the heart and voice of Elisha as with sincerest
prayer he cried
“Where is the Lord God of Elijah?” As he said these words he
smote the waters with the mantle
and God answered to his cry
and the waters
stood back from the stroke
and he walked across on dry land. There is here:
1. A message for Christians in all ages who long to have in present
emergencies the spiritual power known in the past. Our lesson is in this
that
we cannot make the conditions of changing life conform to old conditions; but
the attitude to God
the relation to God which made men and women the channels
of Divine influence and blessing in any age of the world are possible to us.
Elisha was a very different man from Elijah. If he had gone about trying to act
like Elijah in all sorts of customs and habits of a minor nature he would have
made himself the laughing-stock of his time. But we see that from the start
Elisha grasped the kernel of the matter. It was not Elijah’s mannerisms
nor
Elijah’s peculiar methods
but Elijah’s faith in God that gave him his power.
And so his cry is
“Where is the Lord God of Elijah?” Joseph Parker says that
by these words Elisha shows that he is not called to a merely official
position
but that he is elected to represent the Divine Majesty upon earth.
Had Elisha acted in a way which suggested self-sufficiency
his prophetic
office would have been destroyed well-nigh before it was created. It is when we stand back
in humility
and from the depths of our souls cry out of our desolateness to
God
“Where is the Lord God of Elijah?” that we begin our work in the right
spirit
and only then. Sometimes we hear men and women talking now about the
days of Wesley
and of Whitefield
and the early fathers of the great Wesleyan
revival and reformation
as though they thought by some change of clothing or
change of outward physical living the power of those days could come back. But
that cannot be true. That which was at the heart and was the moving centre of
the great Wesleyan revival was the same power that made Elijah what he was and
that gave Elisha force to continue his work. It was an abiding faith in God.
What Christians need to-day
and what we must have if we are to know the power
which has made the saints of God mighty in every age of triumph for the church
is the same spirit and the same faith that Elisha had when with the mantle of
Elijah he smote the waters of the Jordan and cried from the depths of his soul
“Where is the Lord God of Elijah?”
2. God never fails to answer when His children call upon Him in
faith. He immediately responded to Elisha’s faith. He will be as faithful to
us.
3. When with sincere hearts we serve God and surrender ourselves
completely to do His will
God causes others to see. The young men at the
prophetic school in Jericho were very quick to discern that the blessing of God
rested on Elisha. They at once acknowledged that the spirit of Elijah had
fallen on him. (L. A. Banks
D. D.)
The prophet’s mantle
Elijah’s solemn
silent act was sufficiently clear and eloquent to
Elisha. When a great teacher dies
says Sir John Malcolm in his History of
Persia
he bequeaths his patched mantle to the disciple that he most
esteems. And the moment the elect disciple puts on the holy mantle he is vested
with the whole power and sanctity of his predecessor. The mantles which were
used by ascetics and saints have always been the objects of religions
veneration in the East. The holy man’s power is founded upon his sacred
character
and that rests upon his poverty and contempt of worldly goods. His
mantle is his all
and its transfer marks out his heir. (Alex. Whyte
D.
D.)
Verse 14
Where is the Lord God of Elijah?
The prophet as incarnating the Divine
I. The God of
Elijah calls His servants to tasks impossible to unaided human strength. God’s
servants in all ages are called to dare and do the impossible. In the common duties of our life
we move constantly in that region. To conquer eight hundred and fifty priests
of Baal was great; to conquer eight hundred and fifty thousand sinful
influences assailing us week by week is as great. Elijah’s energy exhibited the
normal state of man’s faculties inspired by God. We may share the same strength
and achieve heroic things for Christ. The God of Elijah is with us
and will
qualify us if we are but entirely consecrated to Him.
II. The God of
Elijah is He Who makes the opposites of life conspire for the good of His servants. To the view of
a shallow philosophy the universe is made up of opposite and contradictory
forces that cannot be reconciled. The faith that declares
“As the Lord liveth
before whom I stand
” sees in that light the contradictions of life harmonised
in the one purpose of infinite goodness. So it was in the life of Elijah. There
is the law of heredity
and the law of freedom and spontaneity. Faith unites
and utilises both in the production of a new and original character. There is
alternation in Providence. The years of plenty are followed by years of famine.
Faith draws from each special benefit. Prosperity nurtured his inner life.
Famine gave him his opportunity to drive home his lessons. John Bright and the
Irish Famine in Free Trade Agitation. The faithless and faithful in society. The
storm and the “still small voice.” His historic career
--his posthumous
influence. Faith united all these facts
and made them tributary to his work.
III. The God of
Elijah requires us to limit and suppress all that may hinder our one
life-purpose. He was not aesthetic
but he won on Carmel.
IV. In the God of
Elijah we see revealed the limitless portion of the good. He satisfied Elijah.
Surely He will suffice for us!
V. The God of
Elijah is the strength of the humbler prophet.
VI. The God of
Elijah loves to have His goodness
wisdom
power
mirrored in His servants’
lives. Our knowledge is to reflect His thought
our benevolence His love
our
strength His might. At the beginning of all enterprises
in contact with
corrupt states of society
when we lament fallen heroes
when we face the
difficult
we should catch the spirit of Elisha
and go on from conquering to conquer. (J.
Matthews.)
“Where is the Lord God of Elijah?”
It was a great thing when we could get people to ask questions
about God.
Philosophers talked a great deal about “the God-consciousness.” Here was a man
who had the “God-consciousness” wondrously developed. This man Elisha
when he
asked this question
was not simply solicitous about God in general--he wanted
a particular type of God. He wanted not any god nor every god
not any aspect
of the tree God
but the Lord God of Elijah. But was the Lord God of Elijah
different from the god of other people? The implicit doctrine of this question
seemed to be that He was. Did God reveal Himself in a hundred different ways
through a hundred different personalities? He did
and that was the great fact
that appeared in the text. It must be so
for God was infinite. Most people
would dismiss this statement as a foolish platitude. But if we realised what it
meant it would be obvious that God transcended intellectual conception. Let us
not be distressed because we cannot understand God. Nobody could understand
Him. As one of the greatest modem theologians had said
“It takes a God to
understand God.” In the ultimate sense no man could by searching find out God.
Therefore
if we had an infinite God
He must be capable of expressing Himself
in a hundred
in a thousand
ay
in ten thousand different ways. “Every man
painted his own picture of God
” and every man must be warranted in doing so if
God was infinite. One individual saw God from a certain angle
another
individual saw Him from a different one; different churches saw Him from
different standpoints; but all were right
for God was infinite. Elisha wanted
the type of God he had seen manifested in Elijah. It was a glorious doctrine
this doctrine that God revealed Himself through personality. Jesus Christ was
in the supreme sense what every man is in a lesser sense--God’s Word. A word
was the manifestation of a man. What a grand opinion we should have of some
people if they never opened their mouth! When we spoke a word we were known; a
word was the expression of a personality. And Jesus Christ came down to this
earth to articulate God to man. And what Christ did supremely every believer
did in a lesser degree. Elisha had got all his theology from Elijah. Elijah
never wrote a word; he left no volume of theology behind him
but there was no prophet who had
made such a permanent impression on Israel and on the world. He lived his
theology
and he gave such a revelation of God to his people that when he was
gone they said
“Where is the God of Elijah?--the God of Elijah for me.” Some
of us had gathered most of our conception of God from some noble personality.
That was our aim in life as believers to give a theology to men
to live a
theology before men. Infidelity could answer argument
but argument wag no
answer to life. What sort of a God was the God of Elijah--God as represented in
the teachings
and work
and life of Elijah? He was a God of wondrous power. We
wanted a God of that sort to-day. The God of Elijah was a big God. What a
little God some people had. Some people had a very shrivelled theology
nowadays. People were doing to-day what the Israelites of olden times were
charged with doing--they were limiting the High One of Israel
limiting the
Illimitable. What a ghastly irony! There were people who were turning nature
into a dungeon
imprisoning God in His own creation
chaining Him with what
they called “Natural Law.” There were people nowadays who instead of having the
God of Elijah had a God
to whom it was practically no use to pray. But what
were natural laws but God s methods of working? Elijah s God was a God of
marvellous power in Nature. It would be wonderfully refreshing to have a little
more of the God of Elijah to-day Elijah’s God was a supernatural God. He was a
miracle-working God. The God of Elijah was a God who would have right done at
all costs. Did some one say Elijah represented a very stern righteousness--that
we should not like a stern Master to-day? He was sure we should not. Elijah
would not be at all popular nowadays. Did some one say that if Elijah had lived
in these Christian days his sternness would have been modified? Surely it was
not too great a stretch of the imagination to say that in the last glimpse we
had of him
on that snow-clad mount of Christ’s transfiguration
he spoke no
longer of justice but of redemption. But people said
“We believe nowadays in
God’s Fatherhood.” But “Fatherhood” must be defined. It did not mean
indifference to right and wrong. The manifestation of God that Elijah gave
meant righteousness. Fatherhood was the great attribute of Elijah in the eyes
of his disciple. He revealed God not only as a God of wondrous might
but as a
tender Father. How tender that strong man could bet The Lord God of Elijah was
also a God of intense zeal. We did not get that God very much in these days. It
was an unpleasant fact that the great majority of people were outside the churches
to-day; but what was worse was the fact that the majority of Christians were
content with this state of things. It was an unpleasant fact that there was
such a dearth of conversions
but it was worse that Christians were not
concerned about it. Elijah’s conception of God allowed him to pray. There are
people to-day whose theology scarcely permits them to pray. Elijah was a most
remarkable man for solitary communion with God. We must be men of prayer if we
would be living manifestations of God. (Dinsdale T. Young.)
The Lord God of Elijah
The meaning of the word Elijah is that Jehovah is God; and to
impress this truth
carried in His own Name
on the hearts of a people that
wished to forget Him
and that were always prone to worship other gods--this was
the object of his wonderful career.
1. Now
the first point I wish to dwell upon is this
that the name
the Lord God of Elijah
carries in it a revelation of a God that we need
believe in in these days. Once we get a name revealed in this Book
or by God
Himself
it cannot be asked what there is in a name. There is a great deal in a
name if it is revealed from on high.
2. Again
the Lord God of Elijah is a God who can wield all the
powers of nature and providence to bring down a rebellious people to acknowledge
Him.
3. Again
the Lord God of Elijah is a God who honours all who honour
Him in every age. Now
Elijah was a man of great faith. He asked for things
that were never asked for before
but he was never disappointed.
4. There are special
occasions when we cannot help exclaiming
“Where is the Lord God of Elijah?”
and one of them is when our leaders are taken from us. This was one such
occasion.
5. Then
again
we are surprised that leaders are taken away in a
time of great indifference with regard to religious truth.
6. Then
lastly
where is the Lord God of Elijah? Let me tell you. He
is now ready as ever to clothe any man with power from on high who believes in
that power and believes that he cannot do without it. The self-sufficient man
will never get it. Where is the Lord God of Elijah? He is there
alive to the
service of the most obscure of His servants; He reckons them all
and rewards
them. (E. H. Evans.)
Good men
witness of God
The Rev. T. R. Stevenson says
in a sermon quoted in the Chinese
Recorder: “During a recent visit to Japan I met with a gentleman who
mentioned an incident which I can never forget. One rarely hears anything more
impressive. He knew a missionary in China who one day encountered a Chinaman.
The latter had been in the habit of watching the conduct of the former
and
that very narrowly. He said
“I want your God to be my God.” The missionary
answered
“What do you mean?” “I wish to be of the same religion as you. Why do
you? Because if your God is like you
He must be good.”
God’s attractiveness as seen in the devout life
There was a boy dying in one of the English counties. He had heard
Whitefield
with his marvellous voice
and glowing heart
preach about the Lord
Jesus Christ
and the impression never left him. While yet a child
he had to
die; and as the fever flush mounted to his brow
and as the fire burned in his
eye
he said
“I should like to go to Mr. Whitefield’s God.” What a testimony!
what a recommendation! I say to Paul to-day
as he tells me of how God’s grace was
sufficient for him
“I should like to go to Paul’s God.” (J. Robertson.)
Calling upon the God of another
“God of Queen Clotilda
” cried out the infidel Clovis I. of
France
when in trouble on the field of battle
“God of Queen Clotilda! grant
me the victory!” Why did he not call upon his own god? Saunderson
who was a
great admirer of Sir Isaac Newton’s talents
and who made light of his religion
in health
was
nevertheless
heard to say in dismal accents on a dying-bed
“God of Sir Isaac Newton
have mercy on me!” (Daniel Baker.)
Elijah’s God
Elisha caught the mantle of Elijah
whose marvellous translation
to heaven he witnessed. Smiting the waters of Jordan
as his master and
predecessor had done
with the same mantle
Elisha cried
“Where is the Lord
God of Elijah?” Elijah had gone. Had God also gone? The parted river proved
that Elijah’s God was with Elisha.
I. Elijah’s God.
To see what kind of a God Elijah served
glance at some of the leading events
in the prophet’s life. Dense darkness hangs over Israel (1 Kings 16:1-34.)
idolatry being
rampant. Elijah’s challenge to Ahab (1 Kings 18:1-46.). The prophet’s
threat of famine fulfilled. God’s care over him by the brook Cherith. The
unfailing oil and meal at Zarephath. The widow’s son restored to life. The
contest on Carmel. The God that answereth by fire. It seems as if God puts
Himself into Elijah’s hands
and the prophet receives whatever he asks for--a
famine
or fire
or life for the dead
or the restoration of a nation to God.
Why did God so honour Elijah? Because Elijah honoured God.
II. God’s Elijah.
Do we want Elijah’s God? If so
we must be like Elijah. Notice the prophet’s--
1. Boldness. He was not afraid to stand alone.
2. Intense earnestness. His supreme desire was the salvation of
Israel.
3. Earnest prayer. “He prayed earnestly.”
4. Strong faith. He relied absolutely upon God--before Ahab
by the
brook
on Carmel
etc.
5. Purity. His character would bear the test of God’s searching eye.
As the Lord God liveth
before whom I stand.
6. Obedience. He obeyed God implicitly.
7. Constant communion with God. The Lord was his chief companion.
8. Power
with God and with men. Do we want character. The Almighty
is always on the side of His Elijahs. (Charles Cross.)
Elijah’s God
Elisha had now taken the place of Elijah
his master
and was
going forth to prosecute Elijah’s duties and to continue his work. We notice
here:--
I. There are
different workmen
but one Master.
1. God does not need any one particular man Elijah was great
powerful
and good
but his departure did not hinder the Master’s work.
2. It is the master-power that carries on the Master’s plans. Elijah
was nothing without God. Neither was Elisha. How deeply Elisha felt his
powerlessness! He did not cry out “where is Elijah?” but “where is Elijah’s
God?”
II. That the
experience of others is an encouragement for ourselves. Elisha had seen the
works of his predecessor
and knew that those works had been performed in the
strength of the Lord. In that same strength he could also be helped.
1. The advantage of studying God’s work in the past.
2. The faith which appropriates that work.
3. The urgency of prayer. Elisha’s cry was a prayer
an appeal.
III. The cumulative
power of the ministerial office.
1. Each minister inherits not only what his predecessor obtained
but
what his predecessor did. And during the past thousand years all the knowledge
power
and experience of the whole army of preachers has been amassed and
bequeathed to us. Elisha used Elijah’s old mantle. He was content to follow the
old paths. The new is not always best. At the same time neither the old nor the
new can profit. It is the God we want
and He is always the same; and His
revelation is made more complete through every succession of His servants.
IV. The necessity of putting
God to the proof. How many are content with crying out
“Where is God?” They
cry
but don’t put Him to the test. It is so.
1. In our religious experience.
2. In our daily work.
3. In our numerous trims.
It is no use to cry unless you act. Elisha cried and smote the
water. Then God proved His presence. The evil condition of the world now is
because we cry so much and trust so little. (Homilist.)
Man’s cry and God’s response
I. The religious
cry of humanity. “Where is the Lord God of Elijah?” This question comes out in
all hearts
in all religions. Where is God? Where is He who made me and for
whom I am made
and who alone can satisfy my nature? Where is He? Oh that I
knew where I might find Him? etc. It is a cry rising from the deepest depths of
human nature
old as the ages and wide as the race.
II. The merciful
response of God. When he “had smitten the waters
they parted hither and
thither: and Elisha went over.” Elisha wanted the manifestation of the God of
Elijah
and for this purpose he smote the waters. The response of God here to
the cry was--
1. Symbolical. It came not in words
but in things. The response
was--
2. Prompt. No sooner did Elisha touch the waters than they divided.
He was not left in suspense. The answer was at hand. The answer of this
question is always at hand. The response was--
3. Satisfactory. “And Elisha went over.” Every man who earnestly asks
this question may find a satisfactory answer
and cross the stream of all
difficulties. (Homilist.)
Power
or one’s might for duty
I was riding one night in the late winter on the elevated road
through the Battery Park in New York City. As I looked out of the window I saw
that the electric lights were blazing with almost the brilliancy of the sun.
Their sharp scintillating beams fell on the branches of the trees that filled
the park. But as those beams fell upon them I noticed that not a single
leaf-bud stirred. I saw
too
that all the leaf-buds and all the twigs were
eased in ice
and the imprisoning ice flashed back haughty gleam even to the
powerful electric light. I began to think
if those trees were never to be
touched by any other light there could never hang upon them any beautiful
wealth of summer foliage. There is no force in that shining to push into
movement the latent energy folded in those leaf-buds. There is only one force
which can stir the trees
to energy
and that is the marvellous power of the spring sun. Do you not think
that Christians are often very like the folded dormant buds and the icy
branches? Much light and various falls on them--light of knowledge
of worship
of Sabbaths
of preaching
of harmonious song
of culture; all the wonderful
light of our Christian civilisation. But often they do not seem to stir much;
they do not greatly grow; some churches
if they have a prosperous time
financially
are not much discontented if there are no conversions. After all
is a tree with its leaf-buds folded snugly in and its branches ice-covered so
bad a symbol of many a Christian
many a church? Is there any power that can
stir them
as in the spring-time the wonderful sunlight stirs a tree
sending
the life-currents thrilling through all its substance
swelling the leaf-buds
till they must push out their folded banners
piling on to each least twig the
succulent growth of another season One cannot believe the Scripture and say
anything but yes to such a question.
1. There is the old gospel. Paul calls it the power of God unto
salvation (Romans 1:16). What a power it was in the
city of the Caesars! What a power it is!
2. There is the living Christ. The powerful hand of Him who is
death’s victor is on the helm of things.
3. There is the abiding Holy Spirit. The reason why Christianity is
not a history merely
like the reigns of the Caesars
is because the abiding
and vitalising Holy Spirit is in the world
charging the historic truth of
Christianity with present energy. There is the power of the Spirit.
4. There is for Christians the promise of power. To such as have
already become the sons of God
there is a promise given of still greater
attainment
the power of the indwelling Spirit. But ye shall receive power
after that the Holy Ghost is come upon you
and ye shall be witnesses unto me.
Plainly
such power will make duty easy and triumphant.
The conditions of the gaining of such power are well illustrated
in our Scripture and its surroundings
1. Determination to have it. Elisha would not leave Elijah (verses 2
4
6).
2. Determination to have it notwithstanding dissuasives. The sons of
the prophets could not put sufficient obstacle in Elisha’s way (verse 5).
3. Such determination to have it as to dare to ask for it. “And
Elisha said
I pray thee
let a double portion of thy spirit be upon me” (verse
9).
4. Such purpose to have it as keeps us in communion with Christ at
all hazards. When Elijah went beyond the Jordan Elisha would go over with him
(verse 8).
5. Such determination to have it as makes us resolutely obedient to
the conditions of its reception. Elisha would see the rapture of Elijah (verse
12). Brave use of what power we have
sure that in the using more power will be
imparted. “And Elisha took the mantle of Elijah that fell from him and smote
the waters.” Christians or churches need not be like trees in winter with
folded buds and branches ice-incased. There is melting
energising power for
them. (W. Hoyt
D. D.)
Verse 15
They said
The spirit of Elijah doth rest on Elisha.
The recognition of spiritual superiority
This is clearly an instance
not of the flunkey spirit
but of
justifiable deference
a commendable acknowledgment of spiritual superiority.
In the religious world
as in other spheres
some men are meant to lead and
others to follow. Yes
but every man can select his own hero. Worship he must
but it is not necessary that he should become an idolater. He can determine for
himself who or what shall be the object of his veneration and regard. No man is
compelled to cast the pearl of admiration at the feet of swine. Hence to know
the true status and quality of men it is sufficient to inquire at what shrine
they prostrate themselves. To know the ideals he cherishes
the names he
reveres
the heroes he admires
is to know a man at the most vital and central
point. Where
then
does this test place these sons of the prophets that were
at Jericho? It gives them the loftiest position; it stamps them as spirits of
the wisest and noblest type.
1. How do we compare with these sons of the prophets which were at
Jericho? What qualities do we require in men as the condition of our
deferential regard? Is it enough that a man is of so-called royal descent? That
by the accident of birth he occupies a throne and is called a king? How do we
define these terms “royalty” and “kingship”? “Fine feathers” do not “make fine
birds.” Neither do the trappings of kingly office constitute royalty and
entitle their possessor to the loyal devotion of the people. There is a royalty
of mere blood and lineage which may be
and frequently is
associated with vice
and vulgar display and crass selfishness and intolerant pride. On the other
hand
there is an aristocracy of the spirit
a royalty of soul
that comes not
by a birth of blood
but by regeneration of the Spirit
and that displays
itself in all sweet and gracious and noble living. To which of these do we Fay
homage?
2. There is a further application of this thought on which we may
dwell. It is sometimes said
“Oh
but we must have respect for the cloth.” What
cloth? If “cloth” be the badge of authority
if the possession of it
constitutes a man’s claim to special deference and regard
then how strangely
is Elisha’s first and mightiest credential overlooked here. For he comes
carrying in his hand the well-known mantle of the great man who has just
ascended. But these sons of the prophets do not appear to have noticed it. We
do not read
“Now when the sons of the prophets saw the mantle of Elijah in the
hand of Elisha . . . they bowed themselves . . . “ Their homage was rendered on
totally different ground. They saw that “the spirit of Elijah” did “rest on
Elisha.” “The spirit of Elijah doth rest on Elisha.” In the administration of
the Kingdom of God on earth there is
of necessity
a law of succession. There
is but one unchangeable priesthood. Every other servant of Jehovah
however
great and apparently indispensable
is presently withdrawn from the busy
sphere. But he leaves behind him his mantle. He does not take with him the
source of power. So the Spirit of the Lord moves with sovereign freedom
alighting upon whom He will “The spirit of Elijah doth rest on Elisa.” Why
Elisha? In almost every feature he is a striking contrast to his predecessor.
“And when the sons of the prophets which were at Jericho saw . . . they said.”
Then Elisha’s qualification for the high position was self-evident. It could be
perceived and appraised by the onlooker. (H. Davenport.)
Elijah’s legacy
I. It was a legacy
bequeathed with difficulty. There is a great
general truth underlying these
words. It is a hard thing to communicate moral qualities It is easy to cause another
to possess your material wealth; it is not so easy to enrich him mentally
morally
or spiritually. This is the experience of every good parent. You want
to make men of your children. It is no easy task. What patience
what wisdom
what grace are needed to do it. Yet thank God it is a work in which many
succeed. But
again
when Elijah said
“Thou hast asked a hard thing”--he
meant
I think
that the request was beyond him. He could not give his servant
what he sought. He might give him his mantle
and by doing so symbolise the
transference of his office
but he could not give him his power. He could teach
him--could from the resources of his own experience give him many a hint that
was sure to be useful when he should fill his master’s place--but the
power--the spiritual force--required
and required as the chief thing--that he
could not cause him to inherit. So is it with us in whatever capacity we act
for the good of others. We draw a distinct line between our work
what we can
do
and what is beyond us--as possible only with One higher than we. We can
plough the fields and sow the seed
but we cannot quicken it. We can preach and
teach
but we cannot change the heart.
II. Elijah’s legacy
was bequeathed with great willingness. When Elisha said
“Let me have a double
portion of thy spirit
” Elijah’s first thought was
“You ask what is very hard
to give”; but his second thought was
“Well
but I am after all pleased with
your request. Now
I don’t say that I can give you this; but still what I
cannot do I am sure the God whom I serve will do. Yes; it is a good desire
and
if thou art faithful unto the end it shall be done unto thee.” There is surely
an important lesson to be learned by us here. We ought not to do only the good
that is of easy achievement. It will
indeed
be well for us if we always do
what we can
yet the danger is to suppose that all we can do is what we can do
with ease. We should remember that there is little value in the life that copes
not with difficulties.
III. Elijah’s legacy
was bequeathed because asked
“I pray thee let a double portion of thy spirit
be upon me.” From the promptness in which the request was made it is apparent
that this was the blessing his heart was set upon obtaining. When the heart is
fully resolved the tongue does not hesitate. His master confesses that it was a
hard thing to grant; but if he had not asked it would have been impossible to
endow him with such a blessing. It is the seeing soul that is enriched
not
because God would enrich only the few
but His blessing can only enter the open
receptive spirit. We have not because we ask not
or because we ask amiss. The
thing I ask is great
but the greatness of my faith is commensurate
and
lo!
the promise is spoken--“It shall be so unto thee
” and after the voice the
heavens open and the blessing comes down. Let Elisha’s case encourage us to ask
for what we need.
IV. Elijah’s legacy
was bequeathed as the result of faithful service. A condition was attached to
the bestowment of the blessing asked
“If thou see me when I am taken from thee
it shall be so unto thee; but if not
it shall not be so.” (A. Scott.)
The true succession
The succession of Elisha was one marked by the sharpest and
boldest contrasts.
I. In his origin.
Elijah came from the mountainous country of Gilead. He was the wild man of the
mountains. Elisha was called from the peaceful scenes of agricultural life.
II. The appearance
of the men. This was totally unlike. Learn
that succession does not consist in
dress; that a great man’s successors are those who carry forward his work
not
those who ape his appearance. The true succession is one of character
and not
one of clothes.
III. In their manner
of life
so it should be always in the sphere of religion. There are other and
better ways of succeeding to our Puritan forefathers than by singing Rouse’s
version
adopting the nasal tone
sitting in cold meeting-houses
and listening
to forty-headed sermons. But how slow some good people are to distinguish
between religion and its accidental dress!
IV. The particular
form of their work for God. Elijah’s was destruction; Elisha’s was
construction. The first act of Elijah was to smite the land with a terrible
curse. The first act of Elisha was to bless Jericho with the gift of good
water. Lessons taught by the contrasts which I have mentioned:
1. The little stress which the Divine Arrayer and Architect places
upon external sameness. We discover this Divine indifference far below the
human level
and in the lowest spheres of life. The two blades of grass which
grow at your feet are not exactly alike. They have their generic likeness
but
they also have their points of difference. So with the roses. Each has its own
style
its own peculiar blush. So with the noble pines which stand high up upon
nature’s battlements waving their majestic plumes. Each one of them stands up
an individual giant
itself in girth
itself in height
itself in beauty. Men
come forth from the Divine Hand as unique
as peculiar
as are the roses or the
planets. Each has his own beauty; each has his own orbit; each bears the stamp
of the day in which he lives. Take an old Roman coin
and compare it with one
which comes forth clearly cut from our own mint. What a difference between
them! Yet both are precious metal
both are coin. So is it with the man whom
God forms and equips for His work. He lays stress only upon the soul
only upon
the spirit of a man.
2. The variety and flexibility of means and methods allowed in the
kingdom of God. From the necessity of the ease
great flexibility and variety
of method must be allowed to those who work for God. Because the generations
change
knowledge increases
the line of battle shifts. He would be little
better than a fool who should now preach to men in the style of the great
divines of two centuries ago. As well might the soldier of to-day take the
battle-axe
and go forth to the battlefield where the Minie whistles
and the
shell shrieks
and the cannon-ball jumps miles at the touch of powder. And then
as to Christian activity. Good men are afraid of many of its new forms. They
shake their heads; as much as to question whether a soul
reached by the Gospel
through the instrumentality of a layman
is after all much advantaged. Why
out
yonder on the Western fields
the farmer harvests in one day with his reaping
machine as much grain as he could do in a whole month with the old sickle. And
he is not sorry; not sorry that he can cultivate five hundred acres instead of
five. So
in these latter days
through the diversity of operations
the
reaping power of the Gospel is multiplied a thousandfold. And yet men shake
their heads. “This irregular preaching of the Gospel
” they exclaim. “Are we
not going a little too fast? After all
hadn’t we better leave the world
harvest to the priests and their orthodox sickles?” That God’s great work in
this world always proceeds from that which is negative to that which is
positive; from conversion to edification
from destruction to construction. In
the Divine economy
threatening
correction
repression
destruction
mark only
the first stage
the incipiency of the work. They are only ordered for the sake
of an end outside of and beyond themselves. And this
the Divine method
we
should follow.
1. In our working for others. We must lead the penitent forward into
the life of positive righteousness
or we never form the “new man.” A man is
like a vessel. He is formed to contain
and will surely be filled either with
the good or with the bad. You cannot count on a vacuum in human nature; and
if
you could
the world would get no benefit from it
and God would abhor it. You
have not therefore Saved a man
if you have but emptied him of that which is
bad.
2. This truth has also application to our own religious life.
Christianity
piety
are more than negation
and our religion
if it is long to
satisfy us
must have its positive side. Inanity is well-nigh as bad as
foulness
and it would be to the shame of your manhood and your Saviour if you
stopped with it. Take some aims worthy of a new life. Begin on something
positive in the way of goodness.
3. The proper use of the great and good men who have gone before us.
This is to take up their work
and to carry it forward; not
perhaps
just as
they did
but as the Divine Providence intimates
and as we are best fitted to
do it. (T. T. Mitchell
D. D.)
Possessing the spirit of another
Said the late Dr. Gordon: “Imagine one without genius and devoid
of the artist’s training sitting down before Raphael’s famous picture of “The
Transfiguration
” and attempting to reproduce it. How crude and mechanical and
lifeless his work would be! But if such a thing were possible as that the
spirit of Raphael should enter into the man
and obtain the mastery of his mind
and eye and hand
it would be entirely possible that he should paint this masterpiece
for it would simply be Raphael producing Raphael. This is the solution of our
imitation of Christ. To be filled with the Spirit is the secret of becoming
like our Lord.
A holy succession
A good man died a little time since
and when his body had been
carried to the grave
the little funeral party returned to the house; and the
minister after a few words of kindly comfort was taking his departure
the
eldest son called him aside for the moment and said
“There is a place empty in
the church. My father is gone
will you take me instead? I want to fill up the
gap: I want to be baptized for the dead.” (Helps for Speakers.)
And the men of the city said unto Elisha.
The bitter waters sweetened-Elisha the healer
Jericho
a city of high antiquity
was one of the most important
in the land of Palestine. Its walls were so broad
that at least one
person--Rahab--had her house upon them. Silver and gold were so abundant that
one man--Achan--could stealthily appropriate 200 shekels. Between the city and
the far East
there had existed for years
before its occupation by the
children of Israel
a wide and extensive commerce
of which the “goodly
Babylonish garment
” purloined in the act of dishonesty just mentioned
may be
accepted as proof. The New Testament notices of Jericho are full of interest.
The lonely limestone rocks behind the city formed the scene of our Lord’s
temptation. It was down the banks of the Jordan
at Jericho
the Master had
previously gone to be baptized. Three times in Jericho did our Blessed Lord
give sight to the blind. Once in Jericho
the descendant of Rahab the “hostess”
accepted the hospitality of Zaccheus the publican. For five hundred and fifty
years a doom had lain upon Jericho. She had been the first city to resist the
advance of Israel under the leadership of Joshua. She was therefore not only
condemned to fall “before the captain of the Lord’s host
” and amid the much
ceremony with which we are all familiar--the annihilation was accompanied with
a terrible curse. The man who ventured to rebuild Jericho was to lay the
foundation in his first-born
and in his youngest son to set up the gates.
Josephus describes the district in his day as quite a fairyland
with its palms and roses
and fragrant balsams and thickly dotted pleasure grounds--a perfect garden and
paradise of Eastern beauty. At the period of the text
however
things were
very different. The spring was still suffering from the old doom pronounced
against Jericho
it was noxious
unfit for drinking
prejudicial to the soil:
“The men of the city said unto Elisha “--who was at this time residing here in
the sacred college--“Behold. I pray thee
the situation of this city is pleasant
as my Lord seeth
but the water is naught
and the ground barren.”
1. The Gospel is “a new cruse” for the world. Christianity comes not
in “the oldness of the letter” and the law
but in “the newness of the Spirit.”
The Gospel
too
begins at the origin of the evil--the heart--that is “the spring of the
waters.” What is needed is “a clean heart and a right spirit”; the poison is at
the fountain-head
and must be dealt with there. Once again
like the salt in
the cruse
how unlikely and insufficient at first sight the simple Gospel
appears for the world’s conversion. The words with which Elisha accompanied
tile casting in of the salt
and the consequent working of the miracle
are
very noticeable: “Thus saith the Lord
” exclaimed the prophet
“I have healed
these waters.” How the change was effected
we cannot tell. Means were employed
to show that God in His greatest works has a place for the instrumentality of
man. Elisha “cast in” the salt.
2. In the redemption of a lost world
God has room for the energies of believing
men. “As ye go
preach.” “Sow beside all waters.” But God is the grand agent.
The power of the healing waters comes from the Great Physician. “The new cruse”
and “the salt” in it
both are God’s sufficient honour for poor sinful men to
be their administrators--let God be “All in All.” There was no mistaking the
result of the Divine interposition by the hand of Elisha in relation to the
bitter waters of Jericho. “Thus saith the Lord
there shall not be from thence any more death or
barren land.”
3. The figure is that of the Gospel again
both in its influence on
society at large and the individual believing heart. Put “the new cruse” and
“the salt” once really in
and a new heart leads to a new life
and the world
at large
once its springs are really touched
feels it through all its tributaries and
ramifications. What has Christianity not done for the social life of man? It
has abolished polygamy. It has put honour on the marriage tie. It has created
lazar-houses for the sick
and asylums for the penitent profligate. What has it
not done for the cause of civil liberty? It has struck the fetters from the
negro. It has proclaimed freedom of conscience. What has Christianity not done
for the commercial enterprise and the outward prosperity of the world? The
missionary is the pioneer of the merchant. (H. J. Howat.)
Cleansing the fountain
Elisha began his work as a leader of the church of his time by a
deed of mercy. Elisha made no claim that he had healed the waters himself
and
he did not pretend that there was any power in the salt to work the change. He
was simply God’s minister
and the salt was used simply as a symbol of God’s
presence in the cleansing of the fountain. We have in this cleansing of the
fountain suggested to us: that a man’s surroundings may be very pleasant
and
his temporal circumstances such as to cause the envy of his neighbours
and yet
his life may be embittered and his career utterly despoiled because of some
malady of the spirit that takes away his peace
and ruins his happiness. Elisha
assumed that it would be useless to change the water in the stream
for the
evil fountain left unchanged would continue to pour forth its poisoned waters.
So he went to the spring
and cast in the healing salt at the fountain-h cad. We
are reminded of the words of Jesus where He declares that “A good man
out of
the good treasure of heart
bringeth forth that which is good; and an evil mare
out of the evil treasure
bringeth forth that which is evil: for of the
abundance of the heart his mouth speaketh.” And again our Saviour says
“For
out of the heart proceed evil thoughts
murders
adulteries
fornications
thefts
false witness
blasphemies”: and He adds
“These are the things which
defile a man.” The poisonous stream of conduct is poured forth because the
heart is evil. It is one of Aristotle’s axioms that the goodness or badness of
anything is determined from its principle: hence it is that we call that a good
tree that hath a good root
that a good house that hath a good foundation
that
good money that is made of good metal
that good cloth that is made of good
wool; but a good man is not so called because he has good hands
a good head
good words
a good voice
and all the lineaments of his body similar and
composed
as it were
in a geometrical symmetry
but because he has a good
heart
good affections
good principles of grace
whereby all his faculties
both of body and of soul
are always in a readiness to do that which is right.
Plutarch tells us that Apollodorus dreamed one night that the Scythians took
him and tortured him
and as they were putting him to death in the boiling
cauldron
his heart said unto him
“It is I that have brought thee to this
sorrow; I am the cause of all the mischief that hath befallen thee.” And it is
certainly true that the heart of man is the forge and the anvil where all the
actions of his life are hammered out. You must give your whole heart to God and
obey Him in every way
or else all pretensions to religion are hypocrisy. The
secret of Christianity’s great power in the world is in this transformation of
the heart. Elisha made sure that the water in the stream would be clean and
pure
by cleansing the fountain. Christ makes sure that the new life of the man
who truly comes to Him shall be good
by cleansing the heart. (L. A. Banks
D. D.)
Elisha healing the water
and the means he used
What a true picture is here delineated of things on earth! What a
living sample of its present state! Look where you will
go where you please
there is something pleasant and something unpleasant. May we not hereby learn
how sin has defaced this fair creation
so that nowhere can perfection be seen.
And now
therefore
the Lord will bring good out of evil. He will make this
city a resting-place for his prophets.
I. In what part of
the waters did Elisha exert his power? It was the spring. This conveys a deep
spiritual truth. We can easily perceive that
had Elisha’s attention been
directed to the water only a few yards from the fountain-head
his labour would
have been for nought. As fast as he sweetened the running water
the bitter
fountain would still pour out its venom. But we do not so readily see and allow
that
except the corruption of human nature be attacked at the fountain-head
the heart
all other remedial measures can only work a passing effect
since
the bitter stream of innate depravity will still run out.
II. The means
Elisha used. “And he said
Bring me a new cruse
” etc. Salt is a conspicuous
article in Scripture. It was a pledge of fidelity
and is so still in the East.
If you once cat salt with an Arab
his life is pledged for your life
Some few
grains of salt and bread pass the lips
and then the words are used--“By this
salt and bread I will not betray thee”; and in the Book of Chronicles we read--“The
Lord God of Israel gave the kingdom over Israel to David by a covenant of salt”
(2 Chronicles 13:5). Salt was also a
sign cf maintenance. Thus
in the Book of Ezra
the adversaries of Judah
in
stating their case to Artaxerxes the king
say
“Now because we have
maintenance from the king’s palace” (Ezra 4:14)
which is literally
as
rendered in the margin
“because we are salted with the salt of the palace”--i.e.
supported at the king’s charge. When a native of the East means to say he is
fed by any one
he uses the expression
“I eat such an one’s salt.” Salt was
also a constant accompaniment of the ceremonial law. “Every sacrifice shall be
salted with salt
” are the words of Jesus; and it is in this sense that we find
our Lord and His apostles using salt figuratively for grace
saying
“If the
salt have lost its saltness
wherewith will ye season it? “ (Mark 9:49; Mark 9:1). Thus the means used by Elisha
to heal the waters point to another deep spiritual truth--they remind every one
of this inquiry
Have ye salt in yourselves? Is grace working in your heart
“mortifying your evil and corrupt affections
and inclining you daily to
exercise all virtue and godliness of living”? But there is another feature in
the means here used which may convey a useful hint--they were contrary to
nature
contrary to any means that man would have employed to produce a like
effect. Salt
we know
renders water bitter and nauseous instead of sweet and
pleasant to drink
and naturally
therefore
the salt would have served but to
increase the brackishness of the fountain. The fact
then
of Elisha using a
remedy opposed to the effect wanted
not only went to make the miracle more
evident
more palpable
but it also confirmed a stumbling truth--namely
that
grace and nature are contrary the
one to the other--that the ways of God (so far as seen in this
fallen world) and the ways of man in curing an evil are altogether different;
both will use means
but the means which it pleases Jehovah to use are not
those which man would choose or even think of. “My thoughts are not your
thoughts
neither are your ways my ways
saith the Lord” (Isaiah 55:8). Surely these opposites--these
unlikely means fetching a good end--are meant to teach us something. What can
it be? They were intended to humble man
and to bring him into submission to
the righteousness of God. “God chooses foolish things of the world
” or things
foolish in the world’s sight
to “confound the wise” (1 Corinthians 1:27). (G. L. Glyn.)
The pleasant and the painful
I. Life as it is.
That is
with the pleasant and the painful associated. Now
this is a picture
of every man’s life.
1. It is so materially. How much we have in this material world that
is pleasant to our senses
and healthful and strengthening to our bodies; but
amidst all there is the painful. There are malarial swamps
pestilential winds
roaring earthquakes
and poisonous minerals and plants
etc. etc.
2. It is so intellectually. There is much in the region of intellect
that is pleasant--bubbling springs of thought
tempting regions of inquiry
bright visions and hypotheses bespangling the heavens. But with all this there
is much that is painful--dense clouds of ignorance hanging over the scene
hideous doubts howling in the ear
terrific chasms yawning at the feet.
3. It is so socially. How much in social life is pleasant--the
friendly grasps
the affectionate greetings
the sweet amenities of those with
whom we meet and mingle. But with all this there is much that is
painful--social unchastities
hypocrisies
frauds
insolences.
4. It is so religiously. The religious
where the idea of God fills the horizon
there is the infinitely pleasant But in this wonderful region how much of the
painful do we experience
what temptation to doubt
what infidelity and
blasphemy often assail us
and bring over us the horror of a “great darkness”.
II. Life as it
might become. The painful and the pleasant separated. Elisha here separates the
painful from the pleasant. Two remarks here.
I. The separation
was a happy one. He did not take away the pleasant from the painful
but the
painful from the pleasant.
2. The separation was a supernatural one. “And he said
Bring me a
new cruse
” etc. The Gospel is the true” cruse” for separating the painful from
the pleasant in the experience of human life. Thank God for the pleasant in
your life. Seek earnestly that Gospel cruse whose salt alone can rid your life
of all that is deleterious and distressing. (Homilist.)
And he went up from thence unto Beth-el.
Elisha and the naughty children
;--
I. The event as
regards the transgressors. They were the children of a small town among the
hills
in one of the extremities of the land of Canaan
called Beth-el; the inhabitants
depended chiefly for their living upon their flocks of sheep and the produce of
the earth.
1. Wickedness arising from unexpected quarters. The children of
Beth-el.
2. That there is a great responsibility connected with a family.
Considering the tendencies of our nature to evil
and the bad examples around
us
nothing but strong common
sense
strong parental love and the fear of God
will enable parents to wash their hands from the blood of their offspring.
3. That neither age nor position exempts sin from being punished. The
bears destroyed forty-two children of Beth-el. Rich and poor
high and low
old
and young must be punished for their transgressions. God is no respecter of
persons.
II. The event as
regards the prophet.
1. It is dangerous to persecute God’s people. No weapon that is
formed against them shall prosper
whether it be the stocks or the burning
faggots
the Pope or the drunken vagabond. Seeing godly men in trouble
we
might think that God is angry with them
but that is a great mistake.
2. That religion does not deprive man of the right of self-defence.
Some people seem to think that a Christian must endure every species of
injustice without uttering a word of protest.
3. That the kindest nature when aroused is the fiercest. In reading
the history of the prophet we are struck with the generosity of his nature. (W.
Alonzo Griffiths.)
The tearing of forty and two children by two she-bears
Elisha had started for Beth-el on prophetic business. As he was
passing out of Jericho
he was followed by a crowd
not of innocent little
children
but probably of servant boys. The phrase here translated “little
children” was applied to himself by Solomon when he was twenty years of age (1 Kings 3:7); and by Jeremiah to
himself when he was old enough to enter upon the prophetic office (Jeremiah 1:6-7); and it was applied to
Joseph when he was at least seventy years of age (Genesis 37:2). These deriders were boys
old enough to know what they were about
and old enough to have respect for the
prophetic office. Probably they had had a pecuniary income from the business of
fetching water into Jericho
so long as the water in the city was bad. As soon
as Elisha healed the spring of the waters of the city
the occupation of these
lads was gone. They were enraged at that. They were more interested in their
pecuniary income than in the health of hundreds of citizens
old and young.
Their cry after Elisha was not disrespect for old age. They did not call him
“Bald-head.” He was not old. There is no evidence that he was baldheaded; but
if so
those boys probably would not have known it
as there is no proof that
they ever had seen his uncovered head. He could have had no artificial
baldness. That was forbidden (Leviticus 21:5
Numbers 6:5). Because of the miracle of
the healing of the water
and the consequent loss to them of their gain
they
cried after him
“Go up
thou shaver! Go up
thou shaver! “It is to be remarked that he had performed
the miracle as the ambassador of Jehovah
and that when those boys cried out
after him they were insulting Jehovah. The prophet did not take it as a
personal offence He did not curse them in his own name. He cursed them in the
name of Jehovah; and ii they had not committed any great sin against Jehovah he
would never have visited them with so frightful a retribution. They
themselves
were murderously selfish and impious. They watched the prophet’s
going out
and went out in a body for the purpose of insulting him as a prophet.
It was justice that visited their sins upon them
and it was so connected with
the miracle
that it seemed to be simply poetic justice
that whatever the
punishment of their sins should be
it should be manifest as being of a kind
with their sins. That is the principle which reigns throughout all intelligent
moral government. They desired the death of others that they might make money.
There is no lesson in this passage of respect for old age. There is no
exhibition of bad temper on the part of the prophet. There is nothing of
cruelty in the conduct of Jehovah. That God abhors selfishness
and that when
human selfishness sets itself in opposition to the movements of God’s unselfish
mercy and loving-kindness
then lie will administer to it a severe rebuke; this
is the lesson. Selfishness and irreverence are the sins against which this
narrative is levelled. If it be said that it is not likely that so many lads so
large as these would have been torn
as represented in the text
it may be
replied that she-bears
robbed of their whelps
are described as especially
ferocious; and that when these lads heard the malediction pronounced by a
prophet who had wrought the great miracle of cleansing the waters in their
town
and then saw immediately two ferocious bears rushing toward them
their
guilt and peril united to demoralise them
and while they were in this
condition so many of them were hurt. It is to be noted that not one of the
wicked boys is said to have lost his life. None perished
while many were
punished. The story
instead of setting forth Jehovah as a cruel deity
actually presents him as a God who administers justice mercifully. (Sunday
Magazine.)
──《The Biblical Illustrator》