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TOPIC: Pink, Arthur - Gleanings From Elisha (Other Topics in this Collection)
SUBJECT: 30-Elisha's Death
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ELISHA'S DEATH
Chapter 30
We Have No Means of ascertaining the exact age of Elisha when he was
overtaken by his fatal sickness, for we know not how old he was when
called to the prophetic office (though from the analogy of Scripture, he
would probably be at least thirty at that time). Nor does there appear
any way of discovering how long a period he accompanied and ministered to
Elijah before his rapture (some writers think it was upwards of ten
years); but if we total up the years which the various kings reigned over
Israel, who were all outlived by our prophet (beginning with Ahab), it
will be seen that he was a very old man. One commentator supposes him to
have been "at this time fully one hundred and twenty years of age." Good
it is to be assured that, whether our appointed span be long or short,
our "times" are in the hands of the One who gave us being (Psa_31:15).
God recovers His people from many sicknesses, but sooner or later comes
one from which there is no deliverance. It is well for us if, when that
time arrives, we conduct ourselves as Elisha did and use our remaining
strength to the glory of the Lord.
Elisha's Last Times
The final incidents in connection with Elisha are in striking keeping
with the whole record of his remarkable mission. No commonplace career
was his and most extraordinary are the things which mark its closing
scenes. First, we learn that the reigning monarch called upon him during
his fatal illness! Kings are not accustomed to visit dying people, least
of all the servants of God at such times; it might be good for them if
they did. Still more unusual and remarkable was it for the king to weep
over the prophet because he was on the eve of leaving the scene. Even
more noteworthy was the language used by the king on this occasion.
Second, so far was Elisha from considering himself flattered by the
presence of such a visitor that he took complete charge of the situation,
gave orders to the king, and honored him by giving a message from
Jehovah, which was as striking as any he had delivered on earlier
occasions. Third, after his death God honored the remains of the prophet
by raising to life one who had been cast into his sepulcher.
That which is recorded in the second half of 2 Kings 13 speaks of what
was really another miracle in Elisha's memorable life. This is intimated
by the Spirit referring to him there as "the man of God" (2Ki_13:19),
which, as we have so frequently pointed out, was used only when he was
acting in his official character and discharging his extraordinary
office, a fact which seems to have escaped the notice of other writers.
Like several others which have been before us, this miracle consisted of
a divine revelation being communicated through him, his uttering a
supernatural prophecy. Previous to this incident nothing is recorded
about his activities or how he was employed, yet it must not be concluded
that he was under a cloud and rusting out. No, that lengthy silence is
broken in such a way as to preclude any thought that he had been set
aside by his Master, for the Lord here makes signal use of him as He had
done formerly. Elisha, like other (though not all) of God's servants,
brought forth "fruit" in his old age (Psa_92:14).
"Now Elisha was fallen sick of his sickness whereof he died" (2 Kings
13:14). "The Spirit of Elijah rested on Elisha and yet he is not sent for
to heaven in a fiery chariot, as Elijah was, but goes the common road out
of the world. If God honors some above others, who yet are not inferior
in gifts and graces, who should find fault? May He not do what He wills
with His own?" (Henry) God does as He pleases and gives no account of His
matters. He asks counsel of none and explains His actions to none. Every
page of Holy Writ registers some illustration and exemplification of the
exercise of His high sovereignty. "Moses was an hundred and twenty years
old when he died: his eye was not dim, nor his natural force abated"
(Deu_34:7). Whereas of Joshua, who lived ten years less (Jos_24:29),
we read that he "waxed old" and was "stricken in age" (Jos_23:1); yet
certainly he was not inferior in spirituality, nor did he occupy a less
eminent position in the Lord's service than did his predecessor. So it is
still; God preserves the faculties of some unto old age, yet not so with
others.
"And Joash the king (also called 'Jehoash' in 2Ki_11:21, the grandson
of Jehu; he is to be distinguished from 'Joash the king of Judah' in 2
Kings 13:10-13), came down unto him" (2Ki_13:14). This indicates that
the prophet had not spent his closing years in isolated seclusion, for
the king of Israel, not long come to the throne, knew the place of his
abode. But this mention of the king's visit also informs us that the man
of God was held in high esteem, and though the royal house had sadly
failed to respond to his teachings, yet they recognized his value to the
nation. Israel's fortunes had fallen to a very low point, for a little
earlier than this we are told, "In those days the LORD began to cut
Israel short: and Hazael smote them in all the coasts of Israel; From
Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites,
and the Manassites, from Aroer, which is by the river Arnon, even Gilead
and Bashan" (2Ki_10:32-33). What would the end be if Elisha were now
removed!
"And Joash the king of Israel came down unto him, and wept over his face,
and said, O my father, my father, the chariot of Israel, and the horsemen
thereof" (2Ki_13:14). While this visit of the king probably indicated
his respect for Elisha, yet his tears are not to be regarded as proof of
his affection for him; the second half of the verse really interprets the
first. The king was worded over the assaults of Hazael, and greatly
feared that upon the death of this man whose counsels and miracles had
more than once been of service to the royal house and saved the nation
from disaster (2Ki_3:16-25, 6:9, 7:1), it would henceforth be left
completely at the mercy of their enemies. Joash regarded the prophet as
the chief bulwark of the nation, and the prospect of his speedy removal
filled him with consternation and sorrow. Thus there was a strange
mingling of esteem and selfishness behind those tears; and is not that
generally the case even in connection with the departure of a loved one?
The practical lesson for us here is plain. In the words of another,
Let us seek so to live that even ungodly men may miss us when we are
gone. It is possible for us in a quiet, unobtrusive manner, so to adorn
the doctrine of God our Savior in all things, that when we die many shall
say "Let me die the death of the righteous, and let my last end be like
his," and men shall drop a tear, and close the shutter, and be silent and
solemn for an hour or two when they hear that the servant of God is dead.
They laughed at him while he lived, but they weep for him when he dies:
they could despise him while he was here, but now that he is gone they
say:-"We could have better missed a less-known man, for he and such as he
are the pillars of the commonweal: they bring down showers of blessing
upon us all." I would covet this earnestly, not for the honor and esteem
of men, but for the honor and glory of God, that even the despisers of
Christ may be compelled to see there is a dignity, a respect, about the
walk of an upright man.
"And said, O my father, my father, the chariot of Israel, and the
horsemen thereof" (2Ki_13:14). This was an acknowledgment that Joash
regarded Elisha as the chief security of his kingdom, his best defense
against aggressors, as the piety and prayers of God's people are today
the nation's best protection in a time of evil, being far more potent
than any material weapons. But we must note the striking language used by
the king on this occasion as he gave expression to that truth. In the
opening paragraphs of our last chapter we dwelt at some length upon the
connection which the ministry of Elisha has to that of his predecessor:
how he was raised up to act in his stead and carry forward the work which
he began. The final confirmation of the identity of the latter with the
former is found in these words of the king, for they unmistakably make
clear the unusually intimate relation he sustained to the Tishbite. As he
had gazed on the departing form of his master, Elisha had cried "My
father, my father, the chariot of Israel, and the horsemen thereof" (2
Kings 2:12), and now that he was on the eve of taking his departure from
this world, another utters the same words over him!
Elisha's Last Prophecy
We turn now to consider Elisha's response to the king's visit, his tears,
and his acknowledgment. The prophet was very far from acting as a
flatterer before Joash on this occasion, but maintained and manifested
his official dignity to the end of his course. He was an ambassador of
the King of kings, and conducted himself accordingly. Instead of any
indication that he felt himself to be honored by this visit or flattered
by the monarch's tears, the man of God at once took charge of the
situation and gave orders to his earthly sovereign. Let not young
ministers today conclude from this incident that they are thereby
justified in acting haughtily and high-handedly in the presence of their
seniors and superiors. Not so. Such an inference would be entirely
unwarranted, for they do not occupy the extraordinary office which Elisha
did, nor are they endowed with his exceptional gifts and powers.
Nevertheless, they are to maintain their dignity as the ministers of
Christ: "Let no man despise thy youth: but be thou an example of the
believers, in word, in [behavior], in [love], in spirit, in faith, in
purity" (1Ti_4:12).
"And Elisha said unto him, Take bow and arrows. And he took unto him bow
and arrows" (2Ki_13:15). What follows is virtually a parable in
action. It should be remembered that in Eastern lands, instruction by
means of symbolic actions is much more common than it is with us; and
thus we find the prophets frequently using this method. When Samuel would
intimate unto the self-willed Saul that "the LORD hath rent the kingdom
of Israel from thee this day," he "laid hold upon the skirt of his
mantle, and it rent" (1Sa_15:28, 27). When the prophet Ahijah
announced that the Lord would "rend the kingdom out of the hand of
Solomon and give ten tribes to another," he caught hold of the new
garment upon Jeroboam and "rent it in twelve pieces" and bade him "take
thee ten pieces" (1Ki_11:29-31). Even the false prophets employed
such means (see 1Ki_22:10-11). Significant emblems were presented to
the eye to stir up the minds of those who beheld them and evoke a spirit
of inquiry (see Jer_27:2 and cf. 28:10-11 and see Eze_24:17-19).
To this custom God referred when He said, "I have also spoken by the
prophets, and I have multiplied visions, and used similitudes, by the
ministry of the prophets" (Hos_12:10). For a New Testament example see
Act_21:10-11.
When Elisha bade Joash "Take bow and arrows," he was making use of a
visual "similitude." The articles selected at once explain it. In
response to the king's lamentation the prophet said, in effect, Weeping
over my departure will avail the nation nothing: stand fast in the faith,
quit you like a man, be strong (1Co_16:13). Take not the line of least
resistance, but assemble your forces, lead your army in person against
the enemy. Though I be taken away from the earth, Jehovah still lives and
will not fail those who put their confidence in Him. Nevertheless, you
must discharge your responsibility by making good use of the means at
hand. Thus Joash was informed that he was to be the instrument of
Israel's deliverance by means of his own military efforts, and that if he
trusted in the Lord and followed out His servant's instructions, He would
grant him full success. There was no need then for the king to be so
distressed. If he acted like a man, God would undertake for him!
"And he said to the king of Israel, Put thine hand upon the bow. And he
put his hand upon it: and Elisha put his hands upon the king's hands" (2
Kings 13:16). Here again we see the commanding authority and influence
which the prophet had, under God, for Joash made no demur but meekly did
as he was ordered. By placing his hands upon the king's, Elisha signified
his identification with what he should yet do, thereby intimating that he
owed it to the prophet's mission and ministry that Israel was to be
spared and that God would again intervene on their behalf. By symbolic
action, Elisha was saying to him, "The battle is not your's, but God's"
(2Ch_20:15). How little is that recognized today! "He teacheth my
hands to war" (Psa_18:34) was what Elisha now sought to impress upon his
royal master.
"And he said, Open the window eastward. And he opened it. Then Elisha
said, Shoot. And he shot. And he said, The arrow of the LORD's
deliverance, and the arrow of deliverance from Syria: for thou shalt
smite the Syrians in Aphek, till thou hast consumed them" (2 Kings
13:17). In those words the prophet explained to the king the meaning of
his symbolic actions, and what should be the outcome of them. It
evidenced that Elisha's mind was still occupied with the welfare of
Israel. It demonstrated that he still acted as the servant of Jehovah; it
was the final use of his prophetic gift and proof of his prophetic
office. "Eastward" was the portion of the land which Hazael had already
conquered (2Ki_10:33), and in bidding the king shoot in that
direction Elisha indicated where the fighting would have to be done.
Notice the striking conjunction of the divine and human elements here,
and the order in which they were made. It should be "the arrow of the
LORD'S deliverance," yet "thou (Joash) shalt smite the Syrians." God
would work, yet by and through him!
"And he said, Take the arrows. And he took them. And he said unto the
king of Israel, Smite upon the ground. And he smote thrice, and stayed"
(2Ki_13:18). In the light of what follows it is clear that the king's
faith was here being put to the test; the prophet would have him indicate
his reaction to the reassuring message he had just heard. "Smite upon the
ground" and intimate thereby how far you believe the words which I have
spoken and really expect a fulfillment of them. Did the Lord's promise
sound too good to be true, or would Joash rest upon it with full
confidence? Would he lift up his heart and eyes to God and say with
David, "Thou hast also given me the necks of mine enemies; that I might
destroy them that hate me" (Psa_18:40), or would he follow the
temporizing course which Ahab had pursued, when instead of following up
his victory by slaying Ben-hadad whom the Lord had delivered into his
hand, spared his life, made a covenant with him, and then sent him away
(1Ki_20:29-31)?
"And the man of God was wroth with him, and said, Thou shouldest have
smitten five or six times" (2Ki_13:19). There are some who teach that
a saint should never lose his temper, that all anger is sinful, which
shows how little their thoughts are formed by Scripture. In Ephesians
4:26-27 Christians are thus exhorted: "Be ye angry, and sin not," though
it is at once added, "let not the sun go down upon your wrath: Neither
give place to the devil." There is a holy and spiritual anger-a righteous
indignation-as well as a carnal and sinful one. Anger is one of the
divine perfections, and when the Son became incarnate we read that on one
occasion He "looked round about on them with anger, being grieved for the
hardness of their hearts" (Mar_3:5). Elisha was disgusted at the
half-hearted response made by the king to his message, and from love for
Israel, he was indignant that Joash should stand in their way and deprive
them of full deliverance from their foes. And if we had more zeal for God
and love for souls we would be angry at those who deprive them of their
privileges.
"Thou shouldest have smitten five or six times; then hadst thou smitten
Syria till thou hadst consumed it: whereas now thou shalt smite Syria but
thrice" (2Ki_13:19). What possible difference to the issue could be
made by the number of times the king smote upon the ground? If God had
foreordained that the Syrians should be "consumed" (2Ki_13:19), then
could any failure on the part of Joash prevent or even modify it? But do
not Elisha's words plainly signify that the extent to which the Syrians
would be vanquished turned upon the response made by him to the divine
promise? We shall not here give a solution to this problem.
Instead of wasting time on metaphysical subtleties let us learn the
practical lesson which is here pointed, namely, "According to your faith
be it unto you" (Mat_9:29). For it was at that point Joash failed; he
did not thoroughly believe the prophet's words. The majority of God's
people today need to realize that the exercise of faith does make a real
difference in what they obtain or fail to obtain from God, as real and as
great a difference as between Joash "consuming" the Syrians (the Hebrew
word is rendered "destroy utterly" in Lev_26:44 and "make an utter
end of" in Nah_1:8-9) and the "three times" he beat Hazael (2 Kings
13:25). Most Christians expect little from God, ask little, and therefore
receive little, and are content with little. They are content with little
faith, little knowledge of the deep things of God, little growth and
fruitfulness in the spiritual life, little joy, peace, and assurance. And
the zealous servant of God is justified in being wroth at their lack of
spiritual ambition.
"And Elisha died, and they buried him" (2Ki_13:20). It is to be noted
that nothing is said here of any burial service. Nor is there anywhere in
the Scriptures, either in the Old Testament or the New Testament.
Elaborate, mournful ceremonies are of pagan origin and are neither
authorized nor warranted by the Word of God. If the body of Christ was
tenderly and reverently interred without the mummery of any "service"
over His corpse, shall the disciple be above his Master! What slaves many
are to "the way of the heathen" (Jer_10:2), and in what bondage do they
let themselves be held through fear of public opinion, afraid of what
their friends and neighbors would think and say if they should be
regulated only by Holy Writ.
"And the bands of the Moabites invaded the land at the coming in of the
year. And it came to pass, as they were burying a man, that, behold, they
spied a band of men; and they cast the man into the sepulcher of Elisha:
and when the man was let down, and touched the bones of Elisha, he
revived, and stood up on his feet"
(2Ki_13:20-21). Behold here once more the sovereignty of God; He
honored Elijah at his departure from this world, but Elisha, in a
different way afterward. It was the Lord's seal upon His servant's
mission. It indicated that the Lord was his God after death as well as
before, and thus furnished evidence both of the immortality of the soul
and the final resurrection of the body. It was an intimation that other
miracles would yet be wrought for Israel in response to his prayers and
as the result of his labors. Thus to the end, miracles are connected with
the mission of Elisha.
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