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A Different Perspective Elijah and Elisha Together So he departed thence, and found Elisha the son
of Shaphat, who was plowing with twelve yoke of oxen before him, and he with
the twelfth: and Elijah passed by him, and cast his mantle upon him.—1 Kings
19:19 Ernie Kuenzli One of the more interesting prophets of Israel
was Elisha, the son of Shaphat. Elisha, whose name means “God is Salvation,”
lived during the seventh century B.C. He
was greatly used by God as both a prophet to the ten-tribe kingdom of Israel,
and to provide spiritual lessons to the church. Elisha is not specifically
designated in Scripture as a type. However, with Elijah and by himself, we can
see lessons and illustrations, some of which point forward to the call and
development of the church during the Gospel age; others point forward to the
Millennial blessings of Christ’s kingdom. Elisha’s Call Elisha was selected by God to be Elijah’s
successor as a prophet to Israel (1 Kings 19:16). The time that Elijah and
Elisha spent together resulted in the conferring of power and authority on
Elisha to be the prophet of Israel following the death of Elijah. Just as Moses
conferred authority on Joshua when he was about to be taken away, Elijah
conferred authority on Elisha, and then was taken away. There seems to be a
parallel between both events. Moses was miraculously taken and the power and
authority to lead the nation of Israel through the Jordan River and into
Jericho fell upon Joshua. Elijah also was miraculously taken, and Elisha
received the power and authority to cross the Jordan River and into Jericho.
Joshua used the ark of the covenant to smite the Jordan; Elisha used the mantle
of Elijah. At God’s instruction,
Elijah departed Mt. Horeb and found Elisha plowing with twelve yoke (or pairs)
of oxen. Elijah selected Elisha by throwing his mantle over him. Elisha
responded by slaying the oxen, using the yoke as firewood to cook them, and
then giving the flesh of the oxen to the people to eat. Elisha then began to
follow Elijah. Elisha’s Call Pictures the Call of the Church The life of Elisha seems to parallel Elijah in
many respects. Elisha continued as a prophet for many years in Israel and
performed miracles and works equal to that of Elijah. Even after Elisha’s
death, a dead man was revived when he came in contact with the bones of Elisha
(2 Kings 13:21). Where Elijah and Elisha are found together, we suggest that
God wanted to show us distinctions between our Lord and the church. In these
experiences, Elijah represents our Lord and Elisha represents the church. We
see this in the call of Elisha, where the call, selection, and justification of
the church are pictured. Elijah came down from
the mountain and found Elisha plowing in a field. In a similar way, our Lord
Jesus came down from the spiritual mountain—God’s heavenly kingdom—to find
those who would become part of the church, in the field of the world. Our Lord
was made a “little lower than the angels” for both the “suffering of death” and
to select his bride (Hebrews 2:9; John 3:29). Elijah threw his mantle of animal
skins over Elisha, selecting him as his follower. In a similar way, our Lord
Jesus uses the merit of his own sacrifice to justify those who accept his
gracious invitation to become his followers (Romans 5:1,2; Matthew 16:24). Elisha followed
Elijah, taking time only to dispose of his worldly possessions (1 Kings
19:19-21). Elisha left all to follow Elijah. He left his family, friends,
and way of life. Similarly, the church has given up everything, including
earthly family and possessions, to follow in the footsteps of the Lord Jesus
(Psalm 45:10; Matthew 19:27). Elijah and Elisha Travel Together In the next scene, Elijah’s career is at an end
and God is about to take him by a whirlwind (2 Kings 2:1). As Elijah travels
from Gilgal, to Bethel, Jericho, and the Jordan River, Elisha accompanies him,
desiring to see Elijah taken and receive a double portion of his spirit. Since
Elijah and Elisha are together, we would suggest that Elijah pictures our Lord
Jesus and Elisha pictures the incipient church—journeying together at our
Lord’s first advent. After Elijah is taken in a whirlwind, Elisha journeys
alone, picturing the church during the rest of the Gospel age. Elijah is Elisha’s
head, a beautiful illustration of how our Lord Jesus is “head” of the church (2
Kings 2:3; Ephesians 4:15). The church’s faithfulness in holding to her head is
pictured in Elisha’s statement, “As the LORD
liveth, and as thy soul
liveth, I will not leave thee” (2 Kings 2:4). Elisha’s
request was to receive a double portion of Elijah’s spirit (2 Kings 2:9). He
was not asking for twice as much as Elijah’s spirit, but for the portion due
the firstborn (Deuteronomy 21:17). In this way, Elisha illustrates those who
desire to become part of the “church of the firstborn,” whose names are
“written in heaven” (Hebrews 12:22, 23). In this experience,
the sons of the prophets illustrate the Old Testament prophets and their
writings which prophesied of the death and resurrection of Jesus, his
separation from the church during the Gospel age, and the ultimate reunion of
both beyond the veil. To Bethel, Jericho, and Jordan From Gilgal, God sent Elijah to Bethel, Jericho,
and Jordan. At each location Elijah told Elisha, “Tarry, here, I pray thee.”
“Tarry” is translated from the Hebrew yashab, which means to sit down in
judgment, sit down and consider. Before each leg of the journey, Elijah
instructs Elisha to sit down and consider whether or not he should continue.
Elijah knew the rugged way that God was directing him. He was inviting Elisha
to count the cost before deciding to continue with him. Our Lord’s attitude at
the beginning of his ministry was, “Lo, I come: in the volume of the book
it is written of me, I delight to do thy will, O my God” (Psalm 40:7,8). God’s will for our
Lord’s mission was threefold. First, Jesus was being prepared for his place in
the heavenly phase of the kingdom. He would receive a name that is “above every
name” and be seated at the right hand of God. (Philippians 2:9,10; Revelation
3:21). This was pictured in being sent to Bethel, which means the house of God,
and pictures the spiritual phase of the kingdom. Second, Jesus was
being prepared to become the world’s great High Priest and Mediator of the New
Covenant (Hebrews 5:10; 6:20; 12:24). During his earthly kingdom, his mission
will be to bless mankind, and bring them back to perfection and harmony with
God. This is pictured in going to Jericho, representing the world, or the
earthly phase of the kingdom. Third, Jesus must also
go to the Jordan River. The waters of the Jordan flowing down into the Dead Sea
represent the curse of death upon the world. The only way the human family can
be released from the curse is by the smiting of the Jordan. Our Lord must take
Adam’s place under the Adamic condemnation; this was pictured when our Lord was
immersed by John the Baptist in the Jordan River. It was also pictured by
Elijah smiting the Jordan with his mantle. Bethel Bethel is located twelve miles north of
Jerusalem and means “house of God.” We suggest it represents the spiritual
phase of the kingdom toward which our Lord and the church are traveling. Our
Lord, during his first advent, was on his way to Bethel, being prepared for his
place in the heavenly phase of the kingdom (Hebrews 5:8,9). At the end of his
earthly ministry, he desired to return to God’s presence and his heavenly home,
and so asked the heavenly Father, “Glorify thou me … with the glory which I had
with thee before the world was” (John 17:5). Now he is seated on God’s holy
hill of Zion, at the Father’s right hand (Psalm 2:6,7; Hebrews 12:2; Revelation
3:21). Our Lord has invited
the church to leave her earthly home, and likewise journey to Bethel and share
in the spiritual phase of the kingdom. We have been called with a “heavenly
calling” (Hebrews 3:1). We seek for “glory and honor and immortality, eternal
life” (Romans 2:7) and the privilege to be seated with our Lord in his throne,
“judging the twelve tribes of Israel” (Matthew 19:28). God has made us to sit
in “heavenly places” in Christ Jesus, inviting us, if faithful, to be part of
his spiritual family (Ephesians 2:6). Jericho Jericho is located in the Jordan valley, north of the Dead Sea.
Jericho pictures the world of mankind which will eventually be blessed during
the earthly phase of Christ’s kingdom. The city of Jericho was built,
destroyed, and rebuilt many times in its history. The building and destruction of Jericho over the centuries
illustrates how the world has endeavored to lift itself up for 6,000 years from
the condemnation of sin, suffering one setback after another. This is what
Malachi meant when he wrote, “They may build, but I will demolish. They will be
called the Wicked Land, a people always under the wrath of the LORD” (Malachi 1:4,
NIV). As the world attempts to
build itself up, God will overthrow it, “until he come whose right it is”; then
Christ’s kingdom will lift man up (Ezekiel 21:27). This kingdom work was
pictured when Elisha healed the waters of Jericho so the city could have life
(2 Kings 2:19-22). Only through the work of Christ and the church will man be
able to escape this curse. Our Lord went to Jericho in two senses. First, in the sense that
he was made flesh and dwelt among us during his first advent (Matthew 20:28;
Philippians 2:7; Hebrews 2:9). Our Lord had to be made flesh to offer his life
as a ransom for Adam. Second, our Lord also went to Jericho in the sense of
being prepared as the world’s great mediator and high priest. Because he was
proven the perfect son, he became the “author of eternal s1alvation unto all
them that obey him” (Hebrews 5:8-10; see also Hebrews 2:17; 8:1,2). During his
kingdom, his role will be to uplift and bless all the families of the
earth (Isaiah 11:1-10; 49:6). The church also goes to Jericho in two senses. First, the
Christian walk takes place in Jericho, that is, the world where the church
dwells as “strangers and pilgrims” (John 17:15; 1 Peter 2:11,12). We see this
pictured in the three days that Elisha spent in Jericho after Elijah had been
taken and before Elisha healed the waters of Jericho. Second, the church goes
to Jericho in the sense of being prepared as kings and priests that will bless
all the families of the earth in Christ’s kingdom. (Matthew 25:31; Revelation
20:6; Isaiah 49:8-11; 62:1-3). Jordan River The Jordan River, located east of Jericho, means “judged down.” It is a picture of the curse of death resting on mankind due to Adam’s sin. Because of this symbolism, our Lord Jesus had to be immersed in the river Jordan picturing his consecration unto death (Matthew 3:15). This was the same reason Elijah had to go to the Jordan River. When Elijah smote the Jordan with his mantle, it pictured our Lord going into death at Calvary, completing the sacrifice of his earthly life begun at Jordan (Matthew 3:13-17; 27:50). We are told that Elijah’s mantle was a garment of “haircloth,” being either a sheepskin or goatskin (2 Kings 1:8, RSV). The apostle Paul wrote that the prophets “wandered about in sheepskins and goatskins” (Hebrews 11:37). The mantle pictured the merit of our Lord’s sacrifice, or perfect human life1. The church must also
be willing to be immersed in the Jordan River. They must present their bodies a
“living sacrifice,” being immersed into Jesus’ death (Romans 12:1; 6:3, 4).
Only if they are willing to go with him to the Jordan and share with him as the
world’s great sin offering, will they be accounted worthy to share in the
privilege of being with him in Bethel and sharing in the great work of
rebuilding Jericho, the world of mankind. Before proceeding to
Bethel, Jericho, and Jordan, Elijah asked Elisha to sit down and consider
before following him. In a similar way, the Lord asks each member of the
church to sit down and count the cost (Luke 14:28). Are we willing to follow in
his footsteps, be faithful unto death, and give up all to gain the crown of
life? Are we willing to go to Jordan, to reach Bethel and Jericho? “Narrow is
the gate and difficult is the way which leads to life, and there are few who
find it” (Matthew 7:14, New King James Version). May our answer be the
same as Elisha’s: “As surely as the LORD
lives and as you live, I will not leave you” (2 Kings 2:2,
NIV). Elijah and Elisha Beyond Jordan The time that Elijah and Elisha spent together
after passing over the Jordan corresponds to the forty days which our Lord and
disciples spent together following his resurrection, and prior to his ascension
(2 Kings 2:9, 10). During this time, our Lord’s followers walked and talked
with our Lord, giving us the benefit of those conversations in the Scriptures.
Through their record, the entire church has benefitted. So Elisha pictures not
just the few disciples who literally saw Jesus during those forty days, but all
members of the church who have believed their report. As previously
suggested, Elijah smiting the Jordan with a mantle of animal skins pictured our
Lord’s death on the cross, and his resurrection by the Father due to his
faithfulness unto death as a ransom for Adam. Our Lord’s eleven disciples were
with the Lord in this experience witnessing both his death and his resurrection
just as Elisha accompanied Elijah across the Jordan. Through the eye of faith,
the remainder of the church has believed in both our Lord’s death and
resurrection. The promise to Elisha
was that if he remained with Elijah and saw him taken up, he would receive a
“double portion” or a firstborn’s portion of the spirit (2 Kings 2:9,10). To
become begotten by the holy spirit—pictured in Elisha receiving Elijah’s
spirit—the church must see both our Lord’s death as a ransom for Adam, and see
our Lord glorified as a great spirit being, seated on the right hand of God as
our high priest, raised for our justification (Romans 4:25; Hebrews 3:1;
4:14-16). Elijah Taken Up Then a chariot of fire and horses of fire parted
Elijah and Elisha, and Elijah was taken up by a whirlwind. We suggest this pictures
our Lord’s ascension into heaven. Chariots, a symbol of power in ancient days,
picture “all power” given unto our Lord Jesus following his resurrection
(Matthew 28:18; Ephesians 4:10). The psalmist confirms this when he associates
chariots with our Lord’s ascension: “The chariots of God are twenty thousand,
even thousands of angels: the Lord is among them, as in Sinai, in the holy
place. Thou hast ascended on high, thou hast led captivity captive: thou hast
received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them” (Psalm
68:17,18). The chariots, or power, of God are manifested especially in his son
who has “ascended on high” and “led captivity captive” (Ephesians 4:8). Symbols of fire and
brightness, however, picture more than just power. The ascension of our Lord
would also lead to the destruction of the Jewish nation, pictured in the
baptism of fire, and lead to their diaspora, as prophesied in Matthew 3:11 and
23:37-39. This was pictured in Elijah being taken up in a whirlwind which is
translated from the Hebrew caar, meaning tempest or storm. Just as
Elijah was received up in the clouds, our Lord ascended in the clouds (Acts
1:9), and returns similarly in clouds of trouble that will bring the end of
this Gospel age (Matthew 24:30; Revelation 1:7). Elisha Smites the Jordan When Elijah was taken, “Elisha saw this and
cried out, My father! My father! The chariots and horsemen of Israel! And
Elisha saw him no more. Then he took hold of his own clothes and tore them apart”
(2 Kings 2:12, NIV).
Similarly, we know our Lord no more after the flesh (2 Corinthians 5:16), but
we recognize him as a great high priest “after the order of Melchisedec”
(Hebrews 6:20). Elisha also tore his own clothes apart, picturing the church recognizing
her own unrighteousness, and needing the merit of Jesus to cover her
imperfection (Isaiah 64:6). Elisha
then took the mantle of Elijah and returned to the Jordan River. He smote the
Jordan and passed over, picturing how, at Pentecost, the merit of Jesus’
sacrifice was applied on behalf of the church. This allowed Jesus’ followers to
be released from the Adamic condemnation, pictured in the Jordan River, so they
can be buried by baptism into his death (Romans 6:3). The merit of Jesus was
not available until after he died and had ascended into heaven to present the
merit of his sacrifice before the throne of justice. This is why Elisha did not
have access to Elijah’s mantle, and could not smite the Jordan until after
Elijah had ascended. Elisha wore Elijah’s mantle for the rest of his life
picturing how the members of the church must continue to wear the robe of
Christ’s righteousness during their earthly walk of sacrifice, depending on the
merit of Christ’s sacrifice for their justification (Isaiah 61:10). Elisha
passed through the Jordan where, on the other side, the sons of the prophets
noted that the spirit of Elijah rested on Elisha. So too, the writings of the
Old Testament prophets predicted that God’s holy spirit would flow down to the
skirts of the high priest and hence, cover all members of his body (Psalm
133:2; Isaiah 59:21). Jericho and Healing of the Waters Elisha then went to Jricho where he waited three days before he healed the waters of Jericho. During the Gospel age, which constitutes parts of three 1,000-year days, the church is being developed while it dwells in Jericho (John 2:19). Not until this development is complete will The Christ—our Lord and his bride—be able to heal the waters, and turn to mankind “a pure language, that they may all call upon the name of the LORD, to serve him with one consent” (Zephaniah 3:9). 1. Such a mantle is used elseewhere of prophetic office; Compare Zechariah 13:4, "rough garment." |
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On the other hand … The approach this
article takes to Elijah and Elisha yields reasonable lessons and is therefore
worthy of consideration. However, the account of Elijah’s last days follows
seven chapters after the 3½ years without rain (1 Kings 17:1 to 18:46; James
5:17,18). This 3½-year period is featured as prophecy in Daniel 7:25, 12:7, and
Revelation 12:14, and is also described as 42 months or 1,260 days (Revelation
11:2,3; 13:5). Students of prophecy have long noted that from the beginning of
Papal civil power, A.D. 538-540,
to its temporary termination in Napoleon’s day, 1798-1800, was 1,260 years.
Thus it would seem that when the LORD
was about to take up Elijah by a whirlwind to heaven should be seventy-five
years after about 1799, the difference between 1,260 and 1,335 years (Daniel
12:12). One
common view has Elijah representing the “little flock,” or fully faithful,
bride of Christ, with Elisha representing the “great multitude” (Revelation
7:9-17; 19:1; 1 Corinthians 3:11-15) and later the Ancient Worthies, after the
second crossing of the Jordan. Again, good lessons may be drawn. But here one
wonders why the little flock would say to the great multitude, “The Lord has
called me out of sectarianism; you stay in it.” Another
view is possible: A self-consistent interpretation of 2 Kings 2 understands
Elijah as a type of all the faithful who have the heavenly hope, and Elisha as
a type of believers whose expectations are for the earth. The call to leave
sectarianism is to those of the Elijah class, but Elisha prefers to go with
them rather than accept the ease of the city (representing a sect). Nor is it
necessarily sufficient to come out just once. Many who left sectarianism and
its enforced creeds found, after Pastor Russell died, the call repeated, “Come
out of Babylon #2, my people, that ye be not partakers of her sins.” And if we
are not diligent today, it will be, “Come out of Babylon #3 …” After
the Elijah class is completed and resurrected in heaven, the Ancient Worthies
(Abraham, Moses, Joseph, David, Daniel, etc.) will be resurrected and will
become the chiefs of the Elisha class, and will exercise the power of Elijah’s
mantle—the holy spirit—for the restoration of all the families of the earth. In
the thousand-year Kingdom of Christ the Elijah class will use the Ancient
Worthies on earth to turn the hearts of the fathers to the children, and the
hearts of the children to their fathers; so God will not come and smite the
earth with a curse (Matthew 8:11; Malachi 4:4-6). —J. Parkinson |