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TOPIC: Pink, Arthur - Gleanings From Elisha (Other Topics in this Collection)
SUBJECT: 29-Elisha's Young Deputy
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ELISHA'S YOUNG DEPUTY
Chapter 29
We regard the incident recorded in 2Ki_9:1-10 as relating to the
mission of Elisha. In order to better understand it, we refer the reader
back to the first two chapters. There we pointed out that the missions of
Elijah and Elisha formed two parts of one whole, much the same as did
those entrusted to Moses and Joshua. While there was indeed a striking
difference between what was accomplished through and by Moses and the one
who succeeded him, and while their respective missions may be considered
separately, yet in the wider view the latter should be regarded primarily
as the complement of the former. Such was also the case with Elijah and
Elisha. The analogy between Moses and Joshua and Elijah and Elisha is not
perfect in every detail, yet there is sufficient agreement in the broad
outline as to enable us to perceive more clearly the relation which the
second sustained to the first in each of those two pairs. By such
perception, light is cast upon the ministries of those we are now more
especially concerned with.
The very similarity of their names intimates a more than ordinary
connection between them. According to that important rule of
interpretation, the very first mention of Elisha in the Scriptures
clearly defines his relation to his predecessor. Unto Elijah the Lord
said, "Elisha the son of Shaphat of Abel-meholah, shalt thou anoint to be
prophet in thy room" (1Ki_19:16). Those words signify something more
than that he was to be his successor in the prophetic office; Elisha was
to take Elijah's place as his accredited representative. This is
confirmed by the fact that when he found Elisha, Elijah "cast his mantle
upon him" (1Ki_19:19), which denotes the closest possible
identification between them. In perfect accord with that is the reply
Elisha made when, later, he was asked by the one whose place he was to
take, "Ask what I shall do for thee, before I be taken away [not from
'Israel,' but] from thee. And Elisha said, "I pray thee, let a double
portion of thy spirit be upon me" (2Ki_2:9), which request was
granted. Elisha, then, was far more than the historical successor of
Elijah; he was appointed and anointed to be his representative, we might
almost say his "ambassador."
Elisha was the man called by God to take Elijah's place before Israel.
Though Elijah had left this scene and gone on high, yet his ministry was
not to cease. True, he was no longer here in person, yet he was so in
spirit. The starting point of Elisha's ministry was the supernatural
rapture of his master, and that the one was to carry on the work of the
other was symbolically intimated by his initial act, for his first
miracle was an exact duplication of the last one wrought by his
predecessor, namely, the smiting and opening up of the waters of Jordan
so that he crossed over dry-shod-the instrument used being Elijah's own
mantle (2Ki_2:14)! The immediate sequel supplies further evidence for
what we have just pointed out: "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" (2Ki_2:15).
In 2 Kings 2 we read of "the sons of the prophets that were at Beth-el"
(2Ki_2:3), and in 2Ki_2:5 we are also told of "the sons of the
prophets that were at Jericho," the latter numbering more than fifty (2
Kings 2:17). By that expression (a Hebrewism) we understand that these
young men had been converted under the ministries of Elijah and Elisha,
for the latter had accompanied the former for some years previous to his
rapture-and who were organized into schools. As we saw in an earlier
chapter, there was yet another school of them at Gilgal (2Ki_4:38),
and from their "sitting before him" (cf. Deu_33:3; Luk_2:46 and
10:39) it is evident that Elisha devoted much of his time to their
instruction and edification. Their owning him as "thou man of God" (2
Kings 4:40) and "master" (2Ki_6:5) reveals plainly enough the
relation which he sustained to them, as does also their appeal to him for
the enlarging of their living quarters (2Ki_6:1). He acted then as
their rector or superintendent, and gained both their respect and their
affection.
In the course of our studies we have seen how Elisha wrought more than
one miracle for the benefit of these students. Thus, through his
intervention on her behalf, he enabled the widow of one of the children
of the prophets, who had appealed to him in her dire extremity, to pay
off her debt and save her two sons from being made bondmen to her debtor
(2Ki_4:1-7). Next he delivered a whole company of them from being
poisoned when there was "death in the pot" which they were about to
partake of (2Ki_4:38-41). Then he rescued the head of the ax borrowed
by another of them (2Ki_6:4-7). Not only were the schools of the
"sons of the prophets" which were established by the Tishbite continued
throughout the life of his successor, but in the above instances we see
how Elisha acted toward them as Elijah would have done had he remained
among them-using his extraordinary powers on their behalf as need arose
and occasion required.
Let us now point out the relevancy of this somewhat lengthy preface to
the incident we are now to contemplate. Our narrative opens by saying:
"And Elisha the prophet called one of the children of the prophets, and
said unto him, Gird up thy loins, and take this box of oil in thine hand,
and go to Ramoth-Gilead. And when thou comest thither, look out there
Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him
arise up from among his brethren, and carry him to an inner chamber. Then
take the box of oil, and pour it on his head, and say, Thus saith the
LORD, I have anointed thee king over Israel. Then open the door, and
flee, and tarry not" (2Ki_9:1-3). That can only be rightly
apprehended in the light of what has just been pointed out.
If we turn back to 1Ki_19:15-16 it will be found that Elijah received
the following commission: "And the LORD said unto him, 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 Abel-meholah shalt
thou anoint to be prophet in thy room." Concerning the anointing of
Hazael, Scripture is silent; that of Elisha was accomplished when Elijah
"cast his mantle upon him" (1Ki_19:19). At first sight the long delay
in the anointing of Jehu seems to present a problem, but compare an
earlier passage, and the difficulty is at once removed. Jehu was to be
the Lord's instrument of executing His vengeance on the wicked house of
Ahab-a solemn announcement of which was made to that apostate monarch by
Elijah in 1Ki_21:21-24, and Jehu's agency in connection therewith was
intimated in 1Ki_19:17.
Upon hearing that dreadful announcement from the lips of the Lord's
messenger, we are told that Ahab "rent his clothes, and put sackcloth
upon his flesh, and fasted, and lay in sackcloth, and went softly" (1
Kings 21:27). Because of that external humbling of himself before
Jehovah, He declared unto the prophet, "I will not bring the evil in his
days: but in his son's days will I bring the evil upon his house" (1
Kings 21:29). Since that divine decision was communicated to Elijah
personally, we infer that it was tantamount to bidding him defer the
anointing of Jehu: a respite having been granted unto Ahab, the
commissioning of the one who was to execute the judgment was also
postponed. For the same reason we conclude that since the time for the
anointing of Jehu had not arrived before Elijah left this earth, that he
transferred this particular duty to his successor, to the one who became
"prophet in his room," as the Lord Jesus is said to have baptized those
who were immersed by His disciples acting under His authority (John
4:1-2).
But now the question arises, Why did not Elisha personally perform the
task assigned him by the one whose representative he was? Why entrust it
to a deputy? The principal reason given by Matthew Henry (and adopted by
Thomas Scott) is that it was too dangerous a task for Elisha to
undertake, and therefore it was not fit that he should expose himself;
that being so well known, he would have been promptly recognized, and
therefore he selected one who was more likely to escape observation. But
such an explanation by no means commends itself to us, for it is entirely
out of accord with everything else recorded of Elisha. The one who had
spoken so boldly to king Jehoram (2Ki_3:13-14), who was not afraid to
give offense unto the mighty Naaman (2Ki_5:9-11 ), who had calmly sat
in the house when the king had sworn he should be slain that day (2 Kings
6:31-32), and who possessed such power from God as to be able to smite
with blindness those who sought to take him captive (2Ki_6:18), was
hardly the one to shrink from an unpleasant task and invite another to
face peril in his stead.
Since the Scriptures do not implicitly reveal to us the grounds on which
Elisha here acted, none may attempt to dogmatically define them. The most
any writer can do is to form his own judgment from what is revealed,
state his opinion, and submit it to the readers. Personally we prefer to
interpret Elisha's action on this occasion in the light of the particular
stage which had now been reached in his career. Nothing more is recorded
about him after this incident, save what immediately preceded his death.
It appears then that, for some reason unknown to us (for he lived many
years afterward), that he was about to retire from the stage of public
action, and therefore that he would prepare the "sons of the prophets"
and perhaps this one more particularly to take a more prominent part in
the public life of Israel, and consequently was placing more
responsibility upon them. It is not to be lost sight of that it was also
an important and distinguished mission this young man was now entrusted
with, and that a high honor was conferred upon him.
"And Elisha the prophet called one of the children of the prophets and
said unto him, Gird up thy loins and take this box of oil in thy hand,
and go to Ramoth-Gilead" (2Ki_9:1). Elisha is not here designated
"the man of God" because no miracle was involved in what follows. Only
here is he termed "Elisha the prophet" and only in 1Ki_8:36 was his
predecessor called "Elijah the prophet": it intimated the identification
of the one with the other. Elisha's calling one of the children of the
prophets to him manifests the relation which he sustained unto them,
namely, as one having authority over them-compare the section on 2 Kings
6:1-7. In the light of what was pointed out in the preceding paragraph we
may see in Elisha's action an example which elderly ministers of the
gospel may well emulate: Endeavoring to promote the training of their
younger brethren, seeking to equip them for more important duties after
they will have left this scene. This is a principle which Paul acted
upon: "The things that thou hast heard of me... the same commit thou to
faithful men, who shall be able to teach others also" (2Ti_2:2).
"And when thou comest thither, look out there Jehu the son of Jehoshaphat
the son of Nimshi, and go in, and make him arise up from among his
brethren, and carry him to an inner chamber" (2Ki_9:2). Here we
behold another example of the extraordinary powers possessed by Elisha.
He knew where Jehu was to be found, that he would not be alone, the
precise company he would be in, that he would be seated, and yet not in
the inner chamber! But it was a trying ordeal to which he now subjected
his deputy and a solemn errand on which he sent him. The wicked Jehoram
(also called "Joram") was still on the throne and at that time sojourning
in Ramoth-gilead, where he was recovering from the wounds which the
Syrians had given him in the recent battle at Ramah (2Ki_8:29). With
him was the son of the king of Judah, who was visiting him in his
sickness, and with him too were other members of the reigning house. The
mission entrusted to the young prophet involved his entry into the royal
quarters, his peremptory ordering one of the princes to accompany him to
a private chamber, and then discharging the purpose for which he had come.
That purpose was not only to anoint and make him king, but to deliver an
announcement which would to most temperaments be very unpleasant. But the
minister of God, be he young or old, is not free to pick and choose
either his sphere of labor or the message he is to deliver. No, being but
a "servant" he is subject only to the will of his Master, and therefore
any self-seeking or self-pleasing is nothing else than a species of
insubordination. Implicit obedience to the Lord, no matter what it may
involve or cost him in this life, is what is required of him, and only by
rendering such obedience will he be rewarded in the next life, by hearing
from the lips of Christ himself, "Well done, thou good and faithful
servant... enter thou into the joy of the Lord." Oh that each young
minister of Christ who reads these lines may be constrained to earnestly
seek enabling grace that he may live and act now with the day to come
before him.
"Then take the box of oil, and pour it on his head, and say, Thus saith
the LORD, I have anointed thee king over Israel. Then open the door, and
flee, and tarry not" (2Ki_8:3). The young prophet was to make it
unmistakably clear that he was acting in no private capacity, not even as
an agent of Elisha, but under the immediate authority of Jehovah Himself.
It is most important that the minister of Christ should similarly conduct
himself. He is to make it evident that he is commissioned by heaven, not
delivering a message of his own devising nor acting as the agent of his
denomination. Only thus is God honored and only thus will His servant
preserve his true dignity and speak with divine authority. When he has
fulfilled his charge, then let him "tarry not"; that is, not stay around
in order to listen to the compliments of his hearers. Note that kingship
is of divine appointment and institution (cf. Pro_8:15), and
therefore are God's people bidden to "honor the king" (1Pe_2:17). It
is one of the marks of an apostate and degenerate age when "dominion" is
despised and "dignities" are evil spoken of (Jude 8).
"So the young man, even the young man the prophet, went to Ramoth-gilead"
(2Ki_9:4). Observe how the Holy Spirit has emphasized his youth!
Often the babe in Christ is more pliable and responsive than an older
Christian. Note there is nothing to show he asked for an easier task,
objected to this one on the score of his youth, nor that he felt unworthy
for such a mission-which is more often the language of pride than of
humility, for none is "worthy" to be commissioned by the Almighty. It is
entirely a matter of sovereign grace, and in nowise one of personal
merit, that anyone is called to the ministry. Said the apostle Paul, "I
was made a minister, according to the gift of the grace of God given unto
me by the effectual working of His power." He at once added, "Unto me,
who am less than the least of all saints, is this grace given, that I
should preach among the Gentiles the unsearchable riches of Christ" (Eph.
3:7-8). He referred to a two-fold "grace": in calling and equipping him.
When God calls one to His service, He also furnishes him. This is
illustrated in this incident by "the box of oil" put into the young
prophet's hand.
"And when he came, behold, the captains of the host were sitting; and he
said, I have an errand to thee, O captain. And Jehu said, Unto which of
all us? And he said, To thee, O captain. And he arose, and went into the
house" (2Ki_9:5-6). We regard the "behold" as having a threefold
force. First, as calling attention to the accuracy of Elisha's indirect
but obvious prediction in 2Ki_9:2. Second, as emphasizing the
severity of the ordeal which then confronted the young prophet: Jehu
being surrounded by companions of note, and the likelihood that he would
resent such an intrusion. Third, in view of what follows, as intimating
the gracious hand of God so ordering things that Jehu promptly and
unmurmuringly complied with the prophet's order, thus making it much
easier for him. In that we see how God ever delights to honor those who
honor Him and show Himself strong in the behalf of those whose heart is
perfect toward Him.
That which is recorded in 2Ki_9:7-10 was evidently included in the
commission which the young man had received from the Lord through Elisha,
and which he now faithfully discharged. The fact that the prophet here
made such an announcement appears to supply strong confirmation of what
was pointed out in our opening paragraphs, namely, that this deputy of
Elisha was acting in the stead of Elijah or as his representative. For if
it is compared with 1Ki_21:21-24 it will be found that it is
practically an echo of the Tishbite's own words to Ahab. In the charge
here given to Jehu we are shown how he was to be God's battle-ax (Jer.
51:20) or sword of justice. Man might see in Jehu's conduct (see
remainder of 2 Kings 9) nothing more than the ferocity of a human fiend,
but in these verses we are taken behind the scenes as it were and shown
how he was appointed to be the executioner of God's judgments. "For the
vision is yet for an appointed time, but at the end, it shall speak and
not lie: though it tarry wait for it; because it will surely come" (Hab.
2:3). This is equally true whether the "vision" of prophecy foretells
divine mercy or wrath, as the wicked house of Ahab was to discover.
"And he opened the door and fled" (2Ki_9:10). This was most
praiseworthy, and should be duly taken to heart by us. The servant of God
is not free to please himself at any point but must carry out the orders
he has received to the last letter. In all probability, if this young man
had lingered, Jehu, after receiving such a high favor at his hands, would
have evidenced his appreciation by bestowing some reward upon him, or at
least feasting him at his royal table. But Elisha had bidden him, "Open
the door [as soon as he had performed his errand] and flee, and tarry
not" (2Ki_9:3); and here we see his implicit obedience to his master.
Oh that we may in all things render unqualified compliance with our
Master's will. It is not without significance that in the very next verse
the young prophet is scornfully referred to as "this mad fellow" (2 Kings
9:11) by one of the servants of the king. For the unregenerate are quite
incapable of assessing at their true value the motives which prompt the
faithful minister of Christ, and judging him by their own standards,
regard him as crazy. But what is the contempt and ridicule of the world
if we have the approbation of the Lord? Nothing, and less than nothing,
especially if we expect it, as we should do.
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