|
Part 1: The Restoration of Israel Elisha, The Prophet of God
And the LORD
said unto him
[Elijah],
Go, return on thy way to the wilderness of Damascus: and when thou comest,
anoint Hazael to be king over Syria: and Jehu the son of Nimshi shalt thou anoint
to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou
anoint to be prophet in thy room.—1 Kings 19:15,16 David Rice By this instruction from God to Elijah, his
successor Elisha is introduced to us in the sacred narrative. The
accomplishments of Elisha were remarkable, and followed immediately upon the
also remarkable accomplishments of Elijah. Of the three assignments God gave
Elijah, cited above, only the third was done by Elijah directly; the first two
were done later by Elisha. This shows even more directly that Elisha was the
successor and representative of Elijah, through whom Elijah’s commissions were
effected. It also suggests that
the Elijah class, the Church, is taken from the scene before the fulfillment of
that which is represented by the removal of Benhadad (predecessor of Hazael),
and the aggressive campaign of Jehu against the house of Ahab. But Elisha, a
picture of the Ancient Worthies, will be present during these closing episodes. The Second Approach The article Elijah and Elisha Together
(pages 11 to 15) suggests that Elijah represents our Lord Jesus and Elisha, his
successor, represents the Church continuing the work of Christ during the
Gospel age. Many thoughtful points raised for this view impress us. In this
case the twelve yoke of oxen may represent the twelve tribes of Israel with
which the first disciples were affiliated; as Elisha left those in pursuit of
Elijah, so those early Christians left their former associations for the
excellency of the gospel. However, a view more
familiar to brethren considers Elijah a picture of the Church, and Elisha their
successor during the Millennial age. It is our opinion that the allegories
presented in the lives of Elijah and Elisha apply on two levels. The key to the
Divine Plan is recognizing two ages of redemption, the Gospel age for the
saints and the Millennial age for the world. The ministry of Christ personally
was a precursor to the Gospel age work, and the work of the saints in the flesh
is a precursor to the Millennial age work. The 3½ year ministry of Christ
foreshadowed the greater 3½ “times” during which the saints would suffer;
Jesus’ ascension to heaven is paralleled by the ascension of his body members
later. In these respects each was a fulfillment of Elijah. As the work begun by
Jesus was expanded greatly by the disciples after Pentecost, as they received
the mantle of authority to preach on behalf of Christ, as they through the
spirit accomplish the gathering of the entire anointed class, so the saints in
the Gospel age in this respect fulfill the work of Elisha. But another level
applies to the next age. As the work of reconciliation committed to
the saints now will be expanded greatly by the Ancient Worthies in
the kingdom, as they receive the mantle of authority to preach to the world on
behalf of Christ, as they through the spirit will accomplish the gathering of
the entire world, so the Ancient Worthies in the Millennium in this respect
fulfill the work of Elisha. The disciples expanded
the work of reconciliation to the Gentiles, as Naaman the Syrian was cured from
leprosy by Elisha. The saints during this age lift those who accept Christ from
the murky waters of sin, as the axehead was raised from the Jordan by Elisha.
The Israelites who accepted Christ were instruments of filling Gentile vessels
with the holy spirit, as Elisha caused a debtor woman to fill many vessels with
oil. In all these respects the saints of the present age fulfill the work of
Elisha. But the next age awaits a second, greater, and more expansive
application of these works to the whole world of mankind, through the Ancient
Worthies. This greater and
expanded point of view—Elisha picturing the work of the Ancient Worthies during
the Millennium—is the focus of this study. We will discuss fourteen episodes of
Elisha’s career, narrated in 2 Kings chapters 2 through 9. We begin with a
prelude, connecting Elisha’s ministry to Elijah, and an introduction to the
fourteen episodes. Then we consider those episodes in three divisions, each with
a special emphasis. Prelude—Elijah and Elisha The taking of Elijah in a whirlwind represents
the completion of the bride class in the tumultuous events which close the
present harvest. Before this, he and his companion Elisha visited the schools
of the prophets at three locations—Gilgal, Bethel, Jericho, and then
approached the Jordan which split before them. These represent three conditions
of the truth movement during the harvest. Gilgal is the starting point,
Sectarianism. The first stop thereafter is Bethel, “house of God,” a lovely
picture of the truth movement in the early days of the harvest. Jericho
represents the divided condition which followed, and Jordan represents nearly
contemporary times, but a little more in the future. There the Jordan was
divided by Elijah’s mantle, picturing a message of truth which is between two
poles of thought in this world—the dissidents and the conservatives. The
former are inclined to clamor against circumstances and authorities, the latter
inclined to emphasize the need for continuing order and structure. But the
truth message is between these: the present order will pass away, but only in
deference to the greater authority of Christ’s kingdom. After walking on a
little further, the climax is reached for Elijah. But who is Elisha? We
understand he represents the Great Company which associates with the Bride
during the harvest. After the taking of Elijah, the mantle of authority, the
spirit of God, falls to them and they also give a closing message. Perhaps this
is the message of the Great Company expressed in Song of Solomon 5:8 through
6:2, commending Israel to appreciate the beauties of their Messiah, inducing
them to seek him also. With this message those of the Great Company complete
their role. When Elisha comes up from the Jordan the second time, he still has
the mantle of the prophet, the spirit of God. The mantle always identifies
those who speak for God. In this case, it is the Ancient Worthies during the
Millennium. Immediately, Elisha
works a miracle, one of several to follow, in fourteen episodes narrated in the
sacred record. Thus immediately will the work of the Ancient Worthies begin,
after their raising up from the dead, to lead and instruct Israel, and through
them, all who accept their leadership. Fourteen Fourteen is often associated with the blessings
of the Millennial kingdom. Seven, by contrast, is frequently associated with
the Gospel age: seven churches, seals, trumpets, lamps, spirits, eyes, and even
plagues. But the Millennium is the second age of redemption, and is thus
represented as “double” this wonderful number of seven. This is apparent in
the festivals of Israel. It was usual and normal for the Israelites to observe
seven lambs as a burnt offering each day on special occasions. This occurred on
the day of Pentecost (Leviticus 23:18), on new moons (Numbers 28:11), each day
of the Feast of Unleavened Bread (Numbers 28:19-24), New Year’s Day (Numbers
29:2), and Atonement Day (Numbers 29:8). But on each day of the Feast of
Tabernacles, which represents the Millennium, fourteen lambs were offered
(Numbers 29:12-32). The “double measure” of the spirit in the second age of
redemption is thus suggested. Other examples in
which something numbered by fourteen introduces the kingdom are the following.
So the fourteen
episodes in the record of Elisha fit well as pictures of kingdom blessings. Segregating the Episodes There is some sense in segregating the episodes
into two series of seven, for there are parallels in concept or symbol between
each pair—numbers 1 and 8, 2 and 9, 3 and 10, etc. But as we examine the
meaning in each episode, it seems the first five form a unit concerning Israel,
the second five a unit widening to the Gentiles, and the remaining four a
picture of the judgments of God which bring us into the new age. Therefore we
will consider the episodes in these three divisions, in this and the next two
articles. The Blessing of Israel 1) Sweetening the Waters
(2 Kings 2:19-22). This was a peculiar miracle. The bitter waters of the spring
of Jericho were sweetened by adding a new cruse of salt—the ingredient one
would least suspect of redeeming water. This was quite in contrast with the
healing of the salty waters of Marah by Moses. There a tree was cast in which
precipitated the salt—representing the cross of Christ which took away the
condemnation of the Law (Exodus 15:25). That miracle applied at the opening of
the Gospel age. But this miracle at Jericho is fulfilled at the opening of
the Millennium. The “new cruse” of salt is the newly completed bride class, the
“salt of the earth” (Matthew 5:13). After the church is glorified, then the
“pure river of water of life, clear as crystal,” will begin to flow (Revelation
22:1). As the miracle at
Marah pertained first to believing Jews, released from the curse of the Law by
the death of Christ, so in the kingdom, the first recipients of the sweet
waters of life will be Jewish people, brought to faith in Messiah (Zechariah
12:10). 2) Youths
Mock Elisha (2 Kings 2:23-25). This mockery
evidently represents that the Ancient Worthies will be disparaged by some who
are spiritually immature. Probably this means the leaders of Christendom. For
them to see the Ancient Worthies as the new leaders of Israel, and as
representatives of Christ, will be a lesson in humility that will prove
difficult for many of them. Will the pope and cardinals and bishops willingly
cede that they have misrepresented the gospel of Christ, and quietly acquiesce
to Israel’s new leaders? That the youths mauled
were forty-two in number reminds us of that system which persecuted the saints
for forty-two months, from 539 to 1799 (Revelation 13:5). That it was two she
bears that mauled them reminds us that Papacy was represented as having “feet
of a bear” (Revelation 13:2). What just retribution is thus represented in
type. Notice “42" again in 2 Kings 10:14, in retribution against apostate
Israel. 3) The
Battle with Moab (2 Kings 3:4-27). During the
reign of Ahab, Moab was subject to Israel. After Ahab’s passing, and apparently
after the brief reign of his son Ahaziah, Moab rebelled. It was left to Ahab’s
son Jehoram to handle the problem. He found two allies—King Jehoshaphat of
Judah and the king of Edom. The conflict which ensued almost devastated both
houses of Israel, and their ally. But at the hour of desperation Elisha
appeared, gave them the necessary assistance, and by the providence of God
secured a victory. Today two parts of
Israel—secular Israel, represented by faithless Jehoram, and religious Israel,
represented by the faithful Jehoshaphat —are involved in another struggle
against the Arabs. As Micah 5:5 indicates, it will not be resolved until
the Ancient Worthies (eight princes) are raised for their deliverance (also
seven shepherds, or kings, the church in glory). The Israelites fetched
a compass through the land of Edom which took seven days, probably representing
the lengthy experience of Israel through the Gospel age of seven “days” or
stages. Most of this has been among the countries which are nominally
Christian, represented by Edom through which the Israelites journeyed. On the seventh day
they were parched and in great need. It is amazing that Elisha was nearby, for
he was a prophet who lived in the north, yet Edom was very far south. So it
will prove amazing to Israel for the Ancient Worthies to appear among them in
the hour of their need, and, through the wisdom they have from above, direct Israel
to their rescue. As they approached Elisha, the prophet rebuked faithless
Jehoram and would not have assisted were it not for believing Jehoshaphat. For
his sake the prophet agreed to help. So with Israel today: it is on account of
those who have faith in God and in the promises pertaining to Israel that God
acts on their behalf. The unbelieving secularists are part of the nation,
however, and they will be delivered as well, their good fortune because of
their associates. Elisha called for a
minstrel to play and “the hand of the LORD
came upon him.” He said there would be an abundance of water, though they would
not see rain or wind—evidently there was a cloud burst in the mountains to
the east which provided the necessary torrent. Elisha told them to dig
many ditches to receive the water. So the Ancient
Worthies will instruct the Israelites to prepare for a blessing from God, which
they will do by contrition and repentance. This will be no small thing. Their
nation has rejected their appointed Messiah for two millenniums. As everyone
knows who has come face to face with their own transgressions, contrition is
humbling. If we resist, the final humbling is all the more difficult a
threshold. For Israel it will be tremendous, but necessary. The pressures of
the crisis, the realization of the truth, and their appreciation of the
wonderful mercy of God to deliver them, will all work a remarkable change of
mind and heart, nationally. “I
will pour upon the house of David, and upon the inhabitants of Jerusalem, the
spirit of grace and of supplication; and they shall look unto me whom they have
pierced; and they shall mourn … in bitterness … as one that is in bitterness
for his first-born. ”—Zechariah 12:10,
ASV Elisha assured them of
victory over the Moabites, just as Israel will be victorious over the Arab
offensive against them. “Judah also shall fight at Jerusalem; and the wealth of
all the heathen round about shall be gathered together, gold, and silver, and
apparel, in great abundance” (Zechariah 14:14). The deliverance
promised came the following morning, as the deliverance of Israel will occur in
the morning of the new Millennial Day. “And it came to pass in the morning,
when the meat offering was offered, that, behold, there came water by the way
of Edom, and the country was filled with water” (2 Kings 3:20). Notice the time of the
morning: “When the meat offering was offered.” This was one of two daily
offerings which looked forward to the sacrifice of Christ. There were two lambs
daily, one in the morning and one in the evening, foreshadowing the death of
the “lamb of God” which will both free the Jews from their condemnation under
the Law, and all of Adam’s race from the death condemnation through
disobedience. Our Lord died for everyone, but he was crucified for the Jews
(Galatians 3:13). Our Lord was put on the cross in the morning at the third
hour for the Israelites—the same time the holy spirit came to Jewish believers
at Pentecost (Acts 2:15). Our Lord died in the afternoon at the ninth hour for
the world—the same time Cornelius, the first Gentile received into Christ, had
an angelic visitation (Acts 10:3). But this picture of Elisha’s day is about
Israel. The deliverance occurs at the time of the morning offering. The water came “by the
way of Edom,” suggesting it is the same river of truth which Christendom has
had for many years, though they have adulterated it with various
misapprehensions and false doctrines. “The country was filled with water”—as
Israel will be. As the sun rose, it
reflected upon the water. The Moabites thought this was blood and supposed the
Israelites, Judahites, and Edomites had fallen out against each other. As they
went down to plunder the spoil, instead of the weakness they expected, they ran
into the refreshed and strengthened armies. The Israelites routed the Moabites
thoroughly. As the last plague in Egypt was the death of the enemy firstborn,
so here the king of Moab sacrificed his own firstborn to his god. Israel will obtain a
resounding victory—in the morning. 4) The Pot
of Oil (2 Kings 4:1-7). An Israelite woman,
a widow who lost a faithful husband, found herself in great debt. No means of
relief was apparent. This is a picture of Israel at the opening of the kingdom.
Her faithful but deceased spouse represents the faithful Jews of years past who
worshipped Jehovah, and she pleads that remembrance to further her cause with
Elisha. The woman had two
sons, representing the two houses of Israel’s kingdom. And she had a pot of
oil. She had not two pots of oil, as Christians have the two olives trees as
sources of the holy spirit, namely the Old and New Testaments. Israel has but
one pot of oil, the Old Testament, but how with that can they pay off their
debt? They killed the prince of glory. How can this debt be removed? Elisha had the answer,
but it can only happen by a miracle. He asked the woman and her sons to borrow
all the vessels they could. Then she was to “shut the door upon thee and upon
thy sons,” suggesting a very sacred and private work for the Israelites. “Pour
out into all those vessels” (2 Kings 4:4). At last there were no more vessels
to fill. So Israel will cooperate with God as an agent in filling all the
vessels—the people of the world—with the holy spirit. This not only brings
salvation to the world, but the work and industry expended evidence the
sincerity of Israel’s repentance. With this task
completed, the woman had abundance from which to pay her debt; so Israel will
have sufficient to pay their debt when they have cooperated with God to endue
the world with the spirit of God, through their teaching in the Millennium. 5) A Son Raised to Life
(2 Kings 4:8-37). As Elisha passed through Shunem, a well-to-do woman who
honored the prophet constrained him to accept her hospitality. She had a small
room built for him with bed, table, stool, and candlestick for his comfort when
in the area. Many in Israel might have done the prophet such kindness, but she
actually did it. Many today can render helpful service to the servants of God.
Those who do, display from their conduct, and their initiative, the sincerity
of their appreciation. Elisha, through his
servant Gehazi, investigated some way to reward the woman of faith. Perhaps an
introduction to the king or some other person of note? Yet she was content with
her lot. But Gehazi noted she had no son, and her husband was old. So Elisha
announced to the woman that she would soon bear a son. She was cautious: “Nay,
my lord, thou man of God, do not lie unto thine handmaid” (verse 16). But in
due season she did bear a child, a son. When the child grew to
a young lad, during a time of harvest he was struck with an ailment in his head
and died in the lap of his mother at noon. His mother “laid him on the bed of
the man of God,” shut the door upon him, and went seeking Elisha. Her husband
mildly objected that it was neither the time of new moon or sabbath. But no
matter, something had to be done, and she was determined. As she neared the
prophet, Gehazi asked if all was well, but she did not explain; she wished only
to see Elisha, at whose feet she fell and pleaded when she saw him: “Did not I
say, do not deceive me?” (verse 28). All of this represents
what happened to Israel. The young boy represents the fledgling nation which
was a reward of faith to their forbearers. But as they grew, and the Jewish age
harvest came, because of an affliction in the head, the place of understanding,
as a nation they died. Noon was the hour, and noon was the hour of darkness as
Jesus hung on the cross. What could be done? It
is neither the day of the new moon nor the sabbath, both pictures of the
kingdom (Ezekiel 46:1). The boy was laid on the bed of the prophet, as Israel
rested on the faith of their devoted forefathers. But it was insufficient to
restore life. Elisha sent Gehazi with his staff to lay it on the child, but
even this was ineffective. Not even the teachings of the prophets can restore
life to Israel. No, the presence of Elisha himself was necessary, as the
presence of the Ancient Worthies themselves, raised from the dead, is necessary
to raise Israel nationally back to life. Elisha went. He
entered the home and shut the door, for his personal administration to the
boy—as the Ancient Worthies will do at the opening of the kingdom. Israel will
be privately attended to, the nations around will have no appreciation for the
miracle being visited. Elisha breathed into the boy, who sat up and sneezed
seven times. So Israel will revive by faith, and throw off the burdens of
affliction they received during the seven stages of the Gospel age. The boy
opened his eyes and lived again. Israel will behold their Messiah and live
again. The wondering woman bowed at the feet of the prophet, took up her son,
and went out with unspeakable joy. So end the five
episodes which apply specifically to Israel in the Millennium. But this is just
a beginning. Elisha will accomplish much more. There is all the rest of the
world to be healed and blessed. This we will see in the next series of
miracles.
|