1Ki 19:19-21 | KingComments | STEP | Of the three commissions God has given, Elijah has personally only appointed Elisha as his successor. There he goes first, and not to Hazael and Jehu who are mentioned earlier by the LORD. The story continues immediately with the calling of Elisha, the third and last part of the Divine command. This does not mean the end of Elijah’s own service work. We read about him again in 1 Kings 21, where he pronounces judgment on Ahab in the vineyard of Naboth ( ), and also in 2 Kings 1, where he predicts Ahaziah’s death ( ). For Elisha, these years, in which he lives in the proximity of the prophet and serves him, have undoubtedly been a good time to prepare for his own task. The anointing of Elisha is done in a symbolic way. The symbolic act of Elijah in the calling of his successor is that he throws his mantle on him ( ). The gesture is telling enough. With this he tells Elisha to succeed him. He doesn’t persuade Elisha to follow him; he leaves that to the LORD. Elisha must draw the conclusion himself. Elisha receives the mantle of the prophets from Elijah’s hand and will in the future be allowed to wear it ( ). This mantle also plays an interesting role later on, when Elijah is taken up into heaven. The water of the Jordan divides to both sides as soon as Elijah and later Elisha strikes the water with the mantle ( ). The Jordan, which ends in the Dead Sea, can be called the Death River. The power of death must give way to the power of God that reaches farther than the limits of death. While Elijah, which means ‘my God is Yahweh’, is described as the prophet of judgment, Elisha, which means ‘my God is salvation’, is pre-eminently the prophet of grace. Every time we see him healing and saving. Where he appears on the stage, there is life and hope. Elisha partakes of the spirit of Elijah when he sees him go to heaven. Thus we have been given part in the Spirit of Christ after His glorification in heaven. In the power of that Spirit we can fulfill our calling and task. When Elisha is called to follow Elijah, he is busy on the land. Even now, God is still calling people in the midst of their busy work to give it up and to give their time and strength to Him in another way (cf. ). Elisha must have been a rich farmer. He has to give up a lot. We see this also with Moses and Paul who also gave up all natural benefits for the Lord. God calls Moses when he is in the most privileged position. Moses gives up that position and chooses “the reproach of Christ” ( ). In the same way, Paul gives up a very privileged position in the religious world. If people give up their job and want to go into the work of the Lord because they do not like their job, it is not from the Lord. For example, a businessman whose business is going badly must not give up doing business in order to do the Lord’s work. He must consult with the Lord on how to improve his business. Elisha is plowing with twelve pairs of oxen before him. He is at the twelfth pair of oxen. God calls him where he is, with the twelfth pair. The number twelve is emphasized. It recalls the altar that Elijah built and for which he used twelve stones ( ). The number twelve makes us think of all the people of God. Twelve pairs of oxen point out that God wants His whole people to serve Him. Elijah throws his mantle on Elisha. From now on, Elisha shall no longer go through life as a farmer, but as a prophet. God calls whomever He wants, and He calls where He wants. He calls honorable and He calls low people. He calls farmers to plough in the fields of this world and then sow the seed of the Word of God. He calls fishermen to make them fishers of men. God is sovereign and His calling is living and powerful. Elijah does not convince Elisha with words to follow him. Through a gesture Elisha is brought into exercise. To persuade a person to serve the Lord without his heart and conscience being exercised only brings misery. Elisha first wants to greet his father and mother and say goodbye to them. He asks Elijah for permission to do so. Elijah does not answer this question. He does not ask Elisha to account for it. He leaves it a matter between Elisha and God. God’s calling often intervenes deeply in existing situations and relationships. Calling is not without obligation and can lead to a break with family members or close friends. We also see this in the life of Elisha. He has to say goodbye to his family, his father and his mother ( ). He willingly follows and leaves his oxen, just as later the disciples abandon everything they possess in order to follow the Lord Jesus. Even though he runs after Elijah, he had the problem of his family relationships: “Let me kiss my father and my mother, then I want to follow you.” The prophet’s answer is permissive, but it clearly reminds him also of God’s calling, which can no longer be undone: “Go back again, for what have I done to you?” The wording of this answer is a bit vague. Elijah leaves it to Elisha. Elisha didn’t have to follow Elijah so much, but succeed him. In the Gospels we read about someone who wants to follow the Lord Jesus, but makes it a condition: “I will follow You, Lord; but first permit me to say good-bye to those at home” ( ). Presumably he wants to use this as an excuse to postpone the following of the Lord. But the Lord, Who knows and understands the hearts, then answers him as follows: “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God” ( ). God’s calling doesn’t allow any delay. This calling requires a determination of the heart to serve the Lord and the setting of certain priorities. The kingdom of God must come first in our lives. Happily, with Elisha there is no hesitation to follow. He is prepared to put his hand to the plough, no longer in the field of his father but in the ‘field’ of God, the working field of the twelve tribes of Israel. Although from a human point of view he is facing an uncertain future, God gives him a much greater field of work than the one he leaves behind. Elijah’s response is responded to by Elisha by taking a radial decision. We do not read that he has been to his parents. It can be. What we read is that he completely breaks with the past. He does not hesitate. He burns all his bridges, as it were. That’s how he starts his new task. He certainly did not begin to perform signs and miracles in Israel. He must first listen to the words of the prophet Elijah and, among other things, take care of Elijah’s personal needs ( ). He starts with simple work, but to live near the prophet gradually prepares him for other tasks. This principle also applies to us. Living in the presence of our Lord and Master and listening to His Word form the necessary basis to fully equip us “for all good work” ( ).

‏ 1 Kings 19:19-21

The Calling of Elisha

Of the three commissions God has given, Elijah has personally only appointed Elisha as his successor. There he goes first, and not to Hazael and Jehu who are mentioned earlier by the LORD. The story continues immediately with the calling of Elisha, the third and last part of the Divine command.

This does not mean the end of Elijah’s own service work. We read about him again in 1 Kings 21, where he pronounces judgment on Ahab in the vineyard of Naboth (1Kgs 21:17-22), and also in 2 Kings 1, where he predicts Ahaziah’s death (2Kgs 1:3-4). For Elisha, these years, in which he lives in the proximity of the prophet and serves him, have undoubtedly been a good time to prepare for his own task.

The anointing of Elisha is done in a symbolic way. The symbolic act of Elijah in the calling of his successor is that he throws his mantle on him (1Kgs 19:19). The gesture is telling enough. With this he tells Elisha to succeed him. He doesn’t persuade Elisha to follow him; he leaves that to the LORD. Elisha must draw the conclusion himself.

Elisha receives the mantle of the prophets from Elijah’s hand and will in the future be allowed to wear it (2Kgs 2:12-13). This mantle also plays an interesting role later on, when Elijah is taken up into heaven. The water of the Jordan divides to both sides as soon as Elijah and later Elisha strikes the water with the mantle (2Kgs 2:8 ; 14). The Jordan, which ends in the Dead Sea, can be called the Death River. The power of death must give way to the power of God that reaches farther than the limits of death.

While Elijah, which means ‘my God is Yahweh’, is described as the prophet of judgment, Elisha, which means ‘my God is salvation’, is pre-eminently the prophet of grace. Every time we see him healing and saving. Where he appears on the stage, there is life and hope.

Elisha partakes of the spirit of Elijah when he sees him go to heaven. Thus we have been given part in the Spirit of Christ after His glorification in heaven. In the power of that Spirit we can fulfill our calling and task. When Elisha is called to follow Elijah, he is busy on the land. Even now, God is still calling people in the midst of their busy work to give it up and to give their time and strength to Him in another way (cf. Mt 4:18-22).

Elisha must have been a rich farmer. He has to give up a lot. We see this also with Moses and Paul who also gave up all natural benefits for the Lord. God calls Moses when he is in the most privileged position. Moses gives up that position and chooses “the reproach of Christ” (Heb 11:24-26). In the same way, Paul gives up a very privileged position in the religious world.

If people give up their job and want to go into the work of the Lord because they do not like their job, it is not from the Lord. For example, a businessman whose business is going badly must not give up doing business in order to do the Lord’s work. He must consult with the Lord on how to improve his business.

Elisha is plowing with twelve pairs of oxen before him. He is at the twelfth pair of oxen. God calls him where he is, with the twelfth pair. The number twelve is emphasized. It recalls the altar that Elijah built and for which he used twelve stones (1Kgs 18:31). The number twelve makes us think of all the people of God. Twelve pairs of oxen point out that God wants His whole people to serve Him.

Elijah throws his mantle on Elisha. From now on, Elisha shall no longer go through life as a farmer, but as a prophet. God calls whomever He wants, and He calls where He wants. He calls honorable and He calls low people. He calls farmers to plough in the fields of this world and then sow the seed of the Word of God. He calls fishermen to make them fishers of men. God is sovereign and His calling is living and powerful.

Elijah does not convince Elisha with words to follow him. Through a gesture Elisha is brought into exercise. To persuade a person to serve the Lord without his heart and conscience being exercised only brings misery.

Elisha first wants to greet his father and mother and say goodbye to them. He asks Elijah for permission to do so. Elijah does not answer this question. He does not ask Elisha to account for it. He leaves it a matter between Elisha and God.

God’s calling often intervenes deeply in existing situations and relationships. Calling is not without obligation and can lead to a break with family members or close friends. We also see this in the life of Elisha. He has to say goodbye to his family, his father and his mother (1Kgs 19:20). He willingly follows and leaves his oxen, just as later the disciples abandon everything they possess in order to follow the Lord Jesus. Even though he runs after Elijah, he had the problem of his family relationships: “Let me kiss my father and my mother, then I want to follow you.”

The prophet’s answer is permissive, but it clearly reminds him also of God’s calling, which can no longer be undone: “Go back again, for what have I done to you?” The wording of this answer is a bit vague. Elijah leaves it to Elisha. Elisha didn’t have to follow Elijah so much, but succeed him.

In the Gospels we read about someone who wants to follow the Lord Jesus, but makes it a condition: “I will follow You, Lord; but first permit me to say good-bye to those at home” (Lk 9:61). Presumably he wants to use this as an excuse to postpone the following of the Lord. But the Lord, Who knows and understands the hearts, then answers him as follows: “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God” (Lk 9:62).

God’s calling doesn’t allow any delay. This calling requires a determination of the heart to serve the Lord and the setting of certain priorities. The kingdom of God must come first in our lives. Happily, with Elisha there is no hesitation to follow. He is prepared to put his hand to the plough, no longer in the field of his father but in the ‘field’ of God, the working field of the twelve tribes of Israel. Although from a human point of view he is facing an uncertain future, God gives him a much greater field of work than the one he leaves behind.

Elijah’s response is responded to by Elisha by taking a radial decision. We do not read that he has been to his parents. It can be. What we read is that he completely breaks with the past. He does not hesitate. He burns all his bridges, as it were. That’s how he starts his new task. He certainly did not begin to perform signs and miracles in Israel. He must first listen to the words of the prophet Elijah and, among other things, take care of Elijah’s personal needs (2Kgs 3:11). He starts with simple work, but to live near the prophet gradually prepares him for other tasks.

This principle also applies to us. Living in the presence of our Lord and Master and listening to His Word form the necessary basis to fully equip us “for all good work” (2Tim 3:16-17).