Exegetical and Hermeneutical Commentary of 1 Kings 19:19
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.
19 21. The call of Elisha (Not in Chronicles)
19. So he departed thence ] Josephus says, what the visit to Abelmeholah shews, that Elijah returned into the land of the Hebrews. He was instructed, comforted, and assured of safety. God, who had assigned him work to do, and given him hope therein, would not allow him to fall into the hands of his enemies.
plowing with twelve yoke of oxen before him ] He had servants with him to manage all the yokes but one, and to these people it was that he afterwards made a farewell feast. It is clear from the description that Elisha was the son of a wealthy father, and that the leaving all to follow Elijah was a trial to test the character of the future prophet.
Elijah passed by him ] The Hebrew requires the rendering of the R.V. passed over unto him. Elijah left the road and crossed into the field where Elisha and his companions were plowing.
and cast his mantle upon him ] The prophetic mantle was probably of a special character. In Zec 13:4 we are told that the prophets ‘shall not wear a rough garment (R.V. a hairy mantle) to deceive,’ and the whole description of Elijah (2Ki 1:8) and the New Testament explanation thereof in the description of John the Baptist, bears out the idea that he wore such a mantle. It was this mantle which Elisha took up after the departure of Elijah into heaven, and the possession thereof, and the employment of it to divide the waters of the Jordan, caused the sons of the prophets to exclaim ‘The spirit of Elijah doth rest on Elisha’ (2Ki 2:15). To cast such a robe upon the shoulders of Elisha was to claim him, by a symbolical act, as one of the members of the prophetic band. This Elisha felt and acted on.
Fuente: The Cambridge Bible for Schools and Colleges
Plowing – Elishas occupation is an indication of his character. He is emphatically a man of peace. He passes the year in those rural occupations which are natural to the son of a wealthy yeoman – superintending the field-laborers himself, and taking a share in their toils. He thus presents a strong contrast to the stern, harsh, rugged Gileadite, who is almost half an Arab, who seems to have no settled home, no quiet family circle, who avoids the haunts of men, and is content for months to dwell in a cavern instead of under a roof.
With twelve yoke of oxen – He was plowing in a field with eleven other plows at work, each drawn by one yoke of oxen. Plowing with a single pair of oxen was the practice in Egypt, in Assyria, in Palestine, and in modern times throughout Western Asia.
Passed by him – Rather, crossed over to him. Perhaps it is meant that he crossed the stream of the Jordan.
Cast his mantle upon him – The action is explained as constituting a species of adoption, because a father naturally clothes his children. The notion of fatherhood and sonship was evidently understood between them 2Ki 2:9-12.
Fuente: Albert Barnes’ Notes on the Bible
1Ki 19:19-21
And found Elisha.
The husbandman of Abel-meholah
I. A marked characteristic of Elisha was, contentment with his position and willingness to fulfil its duties, however humble. How few, possessed of gifts, are willing to wait the call of God; how few, even without gifts, or else who imagine they have gifts, are willing to wait! It seems to be forgotten that incapacity to serve God in a few things, is evidence of inability to serve Him in many, and he who cannot make it possible to be faithful in little, may never be entrusted with that which is great. There is a vast difference between Worship and service. We serve God in our own houses, having worshipped Him in His house. Service is work, and work for Him where He places us, not where we place ourselves. If we cannot or do not serve God in the humble place and in the daily duties which He has assigned to us, assuredly we never can nor will serve Him in any other place or circumstances.
II. Equally marked was Elishas readiness to hear the call of God. It is dangerous either to go before or to lag behind the providence or the call of God. If the Lord has work for us, He will call us to it. But we must cultivate a spirit of attentive, prayerful readiness. Not that we expect an audible call from heaven, nor trust to an inward voice, but that God will so dispose of all things as to make our duty very plain. For this we must be content to wait; when it comes, we must be willing to obey and to follow.
III. Another feature in this narrative is Elishas personal willingness to follow the call of God to its utmost consequences. (A. Edersheim, M,A. , D. D.)
Abel-meholah
There is much in this history to give us encouragement and direction. Let us linger a while to gather up its lessons.
1. Observe, then, in the first place, the care exercised by God in securing a constant succession of teachers for His people. He is always independent of any individual man. Jesus has declared that the gates of the grave shall not prevail against His Church; and just as, here, Elisha was ready to take Elijahs place, it will commonly be found that when one servant of the Master is removed from earth, or is sent to another field of labour, there has been, all unconsciously to himself perhaps, and to those around him, another led, through a course of training, to take the post which has been vacated.
2. Observe, in the second place, here, the honour which God puts upon industry in ones common daily work. Elisha was not called while he was engaged at his private devotions, though, judging of his character from the ready response which he made at this time, we are warranted in saying that his closet would not be neglected; but it was while he was following the plough that Elijah came upon him, and threw his mantle over him. God would thus teach us that we must not neglect our daily business, and that His rich blessing will descend upon us while we are serving Him, whether that service be of a specially devotional sort or of a more common and ordinary description.
3. Observe, in the third place, that special training is needed for special work. We saw that, for the stem duties which Elijah had to discharge, he was particularly fitted by the solitude of his early life, and the ragged grandeur of the scenes in the midst of which he dwelt. Elisha, on the other hand, was trained for the more peaceful and gentle ministry on which he was sent, by the home-life of his fathers house, and the quiet influences of agricultural pursuits. Like many another minister, his first college was his home; and there, as we are warranted in believing, from the readiness with which they gave him up to his new work, his parents trained him in the nurture of the Lord. But this was not the whole of Elishas training. For seven years after the incidents which we have been considering, he was the companion and friend of Elijah; and so he was under the best of preparatory influences for his work.
4. Observe, in the fourth place, that God finds use for the distinct individualities of His servants. There are diversities of gifts, but the same Spirit. All Gods ministers are not made after the same pattern. There are individual features of character and disposition, as distinctive of each as are the outlines of the face of each. John is quite different from Peter, and Paul is distinct from both. What a contrast do we find between Elijah and Elisha!
5. Once more: the conduct of Elisha here furnishes us with a beautiful example of the spirit and manner in which we should respond to the call of the Lord Jesus Christ. If we have rightly represented his views as to the meaning of the act performed by Elijah on him, Elisha must have fully counted the cost of the step which he was about to take in responding to Jehovahs call. He knew that he must leave his home. He knew, also, that with an Ahab on the throne, a Jezebel in the palace, and an idolatrous population scattered over the country, the duties of the prophetical office would be not only onerous, but dangerous. Yet he conferred not with flesh and blood, but promptly and decidedly arose and went after Elijah. Now, so it ought to be with us and Christ. (W. M. Taylor, D. D.)
The call of Elisha
We think of the call of Elisha. He was a farmer of Abel-meholah, in the plain of Jordan. His fathers name (it is all we know of him) was Shaphat–the judge.
I. The Divine call found him busy at his employment. Our Saviour called into the apostolate industrious, and not idle, men. Matthew from the customhouse; Peter, Andrew, John, and James from their work as fishermen; and Nathanael from the great spiritual labour of earnest prayer beneath the fig-tree; and Paul from his intended murderous industry as he toiled towards Damascus. It is so in the Old Testament. Moses was keeping Jethros flock when from the bush burning, unburnt, there sounded the irresistible voice that sent him into one of the most illustrious pages of all history. The call came to Gideon when he was threshing wheat; to David, watching his fathers sheep; to Amos, tending cattle; to Elisha, following the plough. There was a rode sagacity in that famous king who chased in his homely wanderings the idle loungers from the street with Away, sirrah, and take to some work! who encouraged the stall-women to have busy hands while waiting for custom, in a compulsory fashion, indeed; and if they would not be encouraged by his desire packed them and their stalls away. He would avoid everywhere the various and widespreading evils of indolence.
II. The Divine call was unexpected by him. He was sought; he did not seek. God saw him in the rural obscurity, and challenged him forth into the national recognition and service. What had been his ambition–what the animating hope of his life? lie feared God above many, and doubtless desired to be a considerate master, dutiful son, true friend, the comforter of those cast down, a light at home and in the neighbouring village. And to think of English instances. How unlikely that a Huntingdonshire farmer would become Englands noblest monarch, though without the crown, which he, indeed, could well dispense with. Or in a more recent day, how unlikely that a young English carpenter would become the apostle of the Southern Seas, or that a young Scottish gardener would become the apostle of Southern Africa. Thus God pours contempt upon human judgment, that, according as it is written, He that glorieth, let him glory in the Lord.
III. The call was one to self-sacrifice and peril. It is clear from the narrative that Elisha was in easy circumstances. He had servants and much cattle; he was heir to these at any rate. A quiet, pleasant country life was his–with the great miracle of nature ever before his eyes–labour in the open field under the blue of heaven, yet a life that led melodious days. A serene man this–moving amid serene surroundings, looking with contemplative mind upon the lapse of seasons, the faces of familiar men, and the sacred scrolls of Hebrew Scripture. Brethren, our call to Christ and Christian service involves some sacrifice. With reiterated emphasis Christ says that. He has not painted His kingdom in the colours of fancy. He tells of cross as well as crown; of much tribulation as well as eternal throne.
IV. The call was acceptable to Elisha. Having cast his mantle upon Elisha, Elijah hastened on his way. He paused not to expound the call; expositions were to follow. He would compel no man into perilous companionship with himself. On he went, and the wondering herdsmen watched. And startled Elisha–for the thing had been done suddenly–recovers himself.
V. Elishas acceptance of the call was celebrated by a feast. The event was worthy of celebration. Honour, with whatever peril, had come to him, and brighter than any crown. The man kindled. He was aglow to be gone. He was henceforth to hold another plough. He left all–native village, friends, patrimony, parents. With their kiss and blessing, the feast ended. And comes no call to us?–to Christ, and then to Christian service? Let us accept it, and then angels will begin to be merry, with a joy never to end! O heavenly celebration! (G. T. Coster.)
Called
From the moment the mantle fell upon him everything was changed.
1. The new life was one of devotion to Elijah. Elisha might have said, To me to live is Elijah. Years afterwards he was known by this title, Elisha, that poured water on the hands of Elijah. And you are called to a life of devotion to the Lord Jesus. Christ is to be the centre of your life. The call comes all the more urgently because of the dismay and despair in which the present century opened. Arise and live for Jesus; be whole-hearted to make Jesus King.
2. The new life was one of separation. He could not cleave to Elijah without leaving the old home. New interests arose; new duties occupied his time; new desires and ambitions filled his heart. The old life had to be left behind; he was completely drawn away from it. And so it is with every true follower of Christ. Nearness to Christ brings about separation from the world. The new interests and occupations crowd out the old, just as the young green leaves of spring push from the branches the dead leaves that had held on through all the winter storms.
3. The new life was, at the beginning, full of hardship and peril. Elisha shared in Elijahs exile. His master was a marked man and a fugitive. The prophets mantle was no robe of state. None but Baals priests were received at court in those days. Elijah had none of the privileges and protection which a Christian government affords to Gods servants in England. And for us, too, though we live in better days, there is the cross. It is still true; Whoso doth not bear his cross and come after Me, he cannot be My disciple. Even to-day, you can evade your cross only by denying your Lord. We cannot live for ease and riches and pleasure if we follow Christ.
4. And the new life was one of special privilege and power. That mantle was a sign of both. So is it with all who accept Christs mantle. You shall see God face to face, and share His secrets, standing always in His presence-chamber, so that you do not fear the wrath of men. (F. S. Webster, M. A.)
A young mans call
All the circumstances connected with the call of Elisha, and Elishas answer to the call, would indicate that the young fellow was very familiar with Elijah and with his ways. The circumstances connected with Elishas call are exceedingly picturesque and interesting. Elijah does not stop to talk. Instead, passing near the youth, he takes his prophets mantle from his shoulders and throws it about the shoulders of the astonished Elisha, and strides onward without a word. Now Elisha had evidently had long talks with Elijah about this matter, and he knew what that mantle meant. He knew just as well as if Elijah had talked with him for an hour that it meant Gods call to him, to give up his present order of life and go forth with Elijah, to share his work and also to share his danger. Elijah appreciates the situation, and he says, Go back again: for what have I done to thee? Canon Liddon says this ought to be rendered, Go, return: for how great a thing have I done unto thee! That is, Elijah assents to his going to bid his people farewell, but impresses on his mind that he should speedily return, since a great privilege and a high honour have been conferred on him by the call of God. The leave-taking is very beautiful and very significant. Several lessons of great significance may be drawn from this beautiful story.
1. First, the precious privilege of Elijah in being permitted to be the instrument in Gods hand of calling so splendid a man as Elisha into the Lords work. Elijah would never have been able to do this if he had not been a good man. Elisha felt this influence. It was not so much what Elijah said, nor yet what he did, but constant prayer and communion with God, fellowship with the Unseen, maintained about Elijah a spiritual atmosphere that had something of heaven in it. Elisha could not have described it, but he felt it, and when he was with Elijah, God and goodness and heaven were things the most real in the world, to please God seemed to be the only good, and to grieve the heart of God by disobedience seemed to be life s only real danger.
2. We nave here illustrated the right way to receive and answer the call of God. Elisha responds promptly. He runs after Elijah. He feels there is no time to lose. Elijah goes with a swift, long stride, and will soon be out of the field. If he lets him pass away unheeded he may lose the opportunity for ever, and so he runs after the prophet and assures him of his acceptance. Not only that, but he proceeds to burn all his bridges behind him. No, he makes it just as public as he can. He kills his yoke of oxen, and burns up his plough, and makes a feast of farewell, and boldly proclaims to all his neighbours that he has been called of God, and that he is going away with Elijah in answer to that call. And I say to every unconverted man or woman here, That is the only safe or wise course. God calls you to accept salvation through Jesus Christ and to serve Christ in your daily life. (L A. Banks, D. D.)
The call of Elisha
I. Among other practical lessons suggested by the calling of Elisha, let us note the variety of character among Gods servants. Never were there two individuals more opposite than these two lights of this age in Israel,–alike in training and in mental temperament. The one was the rough child of the desert, without recorded parentage or lineage. His congenial and appropriate home the wilds of Cherith–the thunder-gloom of Carmel–the shade of the wilderness juniper–the awful cliffs of Sinai;–a direct messenger of wrath from Heaven–the prophet of fire! The other is trained and nurtured under the roof of a genial home–mingling daily in the interchange of domestic affection–loving and beloved. And there are the same remarkable, the same beautiful diversities, to this hour, in the Church of Christ. Luther and Knox–the Elijahs of their times,–had their vocation in preparing the way for the Zwinglis and Melanchthons–the gentler messengers of peace;–blasting the rocks,–digging out the rough, unshapely, unhewn block,–to put it into the hands of these more refined sculptors to polish into shape and beauty.
II. We may gather, as a second lesson, the honour God puts on the ordinary secular occupations of life. Elisha is found,–not engaged in temple worship in Jerusalem or Samaria, not even in meditation and prayer in the retirement of his fathers dwelling, but at his plough–driving before him his team of oxen. This is another of the reiterated lessons in Scripture as to the dignity and sacredness of labour, and the Divine recognition of it.
III. Once more–observe, in the case of Elisha and his parents, the spirit of joyful self-sacrifice manifested at the call of duty. Great, undoubtedly, as was the honour of becoming the consecrated prophet of God;–we cannot think of his acceptance of the high office, without, at the same time, having suggested the idea of self-renunciation. What a lesson for us, this abnegation of self for God and duty. What have we surrendered of our worldly ease, our pleasures, our money, our children, our advantages, for Him and His cause? What have we done to disarm the power of besetting sins,by cutting off, like Elisha, the occasion of them,–saying, Let oxen, implements, tackling, all go, and perish in the flames, if they rob our hearts of Christ, or Christ of our hearts? Matthew locked the door of his tollhouse behind him: he would never enter it again. The magicians of Ephesus burnt their magical books that they might never more incur the risk of being involved in their sorceries. (J. R. Macduff, D. D.)
Elijah passed by him, and cast his mantle upon him.—
Christian influences
I. How God calls His workers. When in the seventeenth century one of the famous Cambridge Platonists, as they were called, passed to his rest, his sorrowful disciples exclaimed in the very words of Elisha to Elijah, My father, my father, the chariot of Israel and the horsemen thereof! thus expressing their sense of loss to that communion of the strength which marked their masters character. Again and again has God raised up men who, like these Cambridge Platonists, have reverenced the Divine gift of reason as well as of revelation, who, whilst they have stood aloof from Church parties and politics, have striven to teach and to show the character of God the Father, the example of God the Son, the love and fellowship of God the Holy Spirit, men who have felt sure that no long roll of years, no fresh discoveries of science could teach for the moment such a truth as this: Blessed are the pure in heart, for they shall see God.
II. The influence of good lives. But, further, the call of Elisha came to him, as it came to Matthew, in his ordinary work, in his farm and in his merchandise, and he was, let us remember, no longer the same man after it as he was before it.
III. Silent missionaries. But again, when Elijah passed by Elisha it was certainly a personal influence, but it was also, so far as we know, and as it has been more than once noted, it was also a silent influence. And thus the action of the prophet at least suggests to us the consideration of that silent, impressive, testing influence by which we are all so closely surrounded. What a remarkable influence, for instance, attaches to that book so famous in the last century, and so popular then in England and America, Laws Serious Call. What a proof of the unfailing influence which attaches to the outpouring of a saintly and devout soul is furnished by the mere fact that William Wilberforce, John Wesley, Samuel Johnson all referred to that one book as the origin of their first serious impressions upon religion.
IV. The influence of good books. We come to the impressions which I doubt not have come to us all in some way or other from the perusal of a popular biography, from a brief memoir in the newspaper, from our favourite books of devotion. We may indeed be thankful for these many silent influences. They may be doing, surely are doing, Gods work in the world. Our eyes have long been fixed, and in the face of recent events with fresh interest and fresh wonder, upon that marvellous people of the East, the Japanese. A short time ago an enterprising firm of publishers in Japan determined to issue a series of historical biographies. The first was the life of Confucius, the second that of Budda, the third that of Jesus of Nazareth. The biography of our Lord was edited by a young Japanese student, not himself a Christian, who wrote it simply as it stood in the Gospels without offering any opinion of his own as to its truth or falsehood. In a few weeks the whole of the first edition of that book was exhausted. Here, again, was a silent influence penetrating where the living voice of the missionary has never been heard to the quickening intellect and touching the heart. Can we doubt it that God the Holy Ghost, through the book, leads many to inquire whence hath this Man wisdom, whence the wondrous works? (R. J. Knowling, D. D.)
Human friendship
The voice in the cave of Horeb said many things; but it said one thing which, to my mind, was specially helpful to the future development of Elijah–it directed him where to find a human friend. If there was one thing Elijah needed to mellow him it was that. He seems never to have felt the influence of home ties. His life throughout had been one of war, of public commotion, of political and religious strife. Superiors he had, inferiors he had, but he had hitherto possessed no equal. There had been none to take his hand and say, We are brothers. A man in such a position is in want of one half of lifes music. When the voice sent him to Elisha, it sent him to a new school. (George Matheson.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Twelve yoke of oxen] Elisha must have had a considerable estate, when he kept twelve yoke of oxen to till the ground. If, therefore, he obeyed the prophetic call, he did it to considerable secular loss.
He with the twelfth] Every owner of an inheritance among the Hebrews, and indeed among the ancients in general, was a principal agent in its cultivation.
Cast his mantle upon him] Either this was a ceremony used in a call to the prophetic office, or it indicated that he was called to be the servant of the prophet. The mantle, or pallium, was the peculiar garb of the prophet, as we may learn from Zec 13:4; and this was probably made of skin dressed with the hair on. See also 2Kgs 1:8. It is likely, therefore, that Elijah threw his mantle on Elisha to signify to him that he was called to the prophetic office. See more on this subject below.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He with the twelfth; who had twelve ploughs going, whereof eleven were managed by his servants, and the last by himself; according to the simplicity and humility of those ancient times, in which men of good worth and estate submitted themselves to the meanest employments.
Cast his mantle upon him; by that ceremony conferring upon him the office of a prophet, which God was pleased to accompany with the gifts and graces of his Spirit, wherewith he endowed and qualified him for it. The mantle was the usual habit of the prophets. See 2Ki 1:8 Zec 13:4. But whether he did also anoint him is uncertain. See Poole “1Ki 19:16“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Elisha the son of ShaphatMostprobably he belonged to a family distinguished for piety, and fortheir opposition to the prevailing calf-worship.
ploughing with twelve yoke ofoxenindicating that he was a man of substance.
Elijah . . . cast his mantleupon himThis was an investiture with the prophetic office. Itis in this way that the Brahmins, the Persian Sufis, and otherpriestly or sacred characters in the East are appointeda mantlebeing, by some eminent priest, thrown across their shoulders. Elishahad probably been educated in the schools of the prophets.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So he departed thence,…. From Mount Horeb, and came to Abelmeholah, which Bunting computes z at one hundred and fifty six miles:
and found Elisha the son of Shaphat, who was ploughing with twelve yoke of oxen before him, and he with the twelfth; which may be understood either of twelve couple of oxen drawing one plough; which was a large number, but will not seem strange when it is observed, that Abelmeholah, where Elisha was ploughing, lay in the vale of Jordan, which was a clayey stiff ground, and required such a number of oxen to plough it up, especially at the first tilling of it, as this might be a; compare 1Ki 4:12 A late traveller b observes, that at Damegraed, in upper Egypt on the Nile, six oxen yoked to plough had a great deal of difficulty to turn up the ground; or else, as the Jewish writers generally understand it, there were twelve ploughs, and a yoke of oxen to each, and a ploughman to attend everyone, and Elisha attended the twelfth; or was with one of the twelve, as the Targum, and might have the oversight of them all; Kimchi thinks, and so Abarbiuel after him, that this signified that he should be leader of the twelve tribes of Israel:
and Elijah passed by him, and cast his mantle upon him; the skirts of it.
z Travels, &c. p. 204. a See Fuller’s Pisgah-Sight, &c. B. 2. ch. 8. p. 175. b Norden’s Travels in Egypt and Arabia, vol. 2. p. 85.
Fuente: John Gill’s Exposition of the Entire Bible
Call of Elisha to be a prophet. – 1Ki 19:19. As he went thence (viz., away from Horeb), Elijah found Elisha the son of Shaphat at Abel-Meholah, in the Jordan valley (see at Jdg 7:22), occupied in ploughing; “twelve yoke of oxen before him, and he himself with the twelfth” (a very wealthy man therefore), and threw his cloak to him as he passed by. The prophet’s cloak was sign of the prophet’s vocation so that throwing it to him was a symbol of the call to the prophetic office.
1Ki 19:20 Elisha understanding the sign, left the oxen standing, ran after Elijah, and said to him, “Let me kiss my father and my mother,” i.e., take leave of my parents, and when I will follow thee. For the form see Ewald, 228, b. As he has ploughed his earthly field with his twelve pair of oxen, he was not to plough the spiritual field of the twelve tribes of Israel (Luk 9:62). Elijah answered, “Go, return, for what have I done to thee?” belong together, as in 1Ki 19:15; so that Elijah thereby gave him permission to return to his father and mother. signifies for, not yet (Thenius); for there is no antithesis here, according to which might serve for a more emphatic assurance (Ewald, 330, b.). The words “what have I done to thee?” can only mean, I have not wanted to put any constraint upon thee, but leave it to thy free will to decide in favour of the prophetic calling.
1Ki 19:21 Then Elisha returned, took the pair of oxen with which he had been ploughing, sacrificed, i.e., slaughtered them ( used figuratively), boiled the flesh with the plough, gave a farewell meal to the people (of his place of abode), i.e., his friends and acquaintance, and then followed Elijah as his servant, i.e., his assistant. The suffix in refers to , and is more precisely defined by the apposition , “namely, the flesh of the oxen.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Call of Elisha. | B. C. 901. |
19 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. 20 And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee? 21 And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.
Elisha was named last in the orders God gave to Elijah, but he was first called, for by him the other two were to be called. He must come in Elijah’s room; yet Elijah is forward to raise him, and is far from being jealous of his successor, but rejoices to think that he shall leave the work of God in such good hands. Concerning the call of Elisha observe, 1. That it was an unexpected surprising call. Elijah found him by divine direction, or perhaps he was before acquainted with him and knew where to find him. He found him, not in the schools of the prophets, but in the field, not reading, nor praying, nor sacrificing, but ploughing, v. 19. Though a great man (as appears by his feast, v. 21), master of the ground, and oxen, and servants, yet he did not think it any disparagement to him to follow his business himself, and not only to inspect his servants, but himself to lay his hand to the plough. Idleness is no man’s honour, nor is husbandry any man’s disgrace. An honest calling in the world does not at all put us out of the way of our heavenly calling, any more than it did Elisha, who was taken from following the plough the feed Israel and to sow the seed of the word, as the apostles were taken from fishing to catch men. Elisha enquired not after Elijah, but was anticipated with this call. We love God, and choose him, because he chose us, and loved us, first. 2. That it was a powerful call. Elijah did but cast his mantle upon him. (v. 19), in token of friendship, that he would take him under his care and tuition as he did under his mantle, and to be one with him in the same clothes, or in token of his being clothed with the spirit of Elijah (now he put some of his honour upon him, as Moses on Joshua, Num. xxvii. 20); but, when Elijah went to heaven, he had the mantle entire, 2 Kings ii. 13. And immediately he left the oxen to go as they would, and ran after Elijah, and assured him that he would follow him presently, v. 20. An invisible hand touched his heart, and unaccountably inclined him by a secret power, without any external persuasions, to quit his husbandry and give himself to the ministry. It is in a day of power that Christ’s subjects are made willing (Ps. cx. 3), nor would any come to Christ unless they were thus drawn. Elisha came to a resolution presently, but begged a little time, not to ask leave, but only to take leave, of his parents. This was not an excuse for delay, like his (Luke ix. 61) that desired he might bid those farewell that were at home, but only a reservation of the respect and duty he owed to his father and mother. Elijah bade him to back and do it, he would not hinder him; nay, if he would, he might go back, and not return, for any thing he had done to him. He will not force him, nor take him against his will; let him sit down and count the cost, and make it his own act. The efficacy of God’s grace preserves the native liberty of man’s will, so that those who are good are good of choice and not by constraint, not pressed men, but volunteers. 3. That it was a pleasant and acceptable call to him, which appears by the farewell-feast he made for his family (v. 21), though he not only quitted all the comforts of his father’s house, but exposed himself to the malignity of Jezebel and her party. It was a discouraging time for prophets to set out in. A man that had consulted with flesh and blood would not be fond of Elijah’s mantle, nor willing to wear his coat; yet Elisha cheerfully, and with a great deal of satisfaction, leaves all to accompany him. Thus Matthew made a great fast when he left the receipt of custom to follow Christ. 4. That it was an effectual call. Elijah did not stay for him, lest he should seem to compel him, but left him to his own choice, and he soon arose, went after him, and not only associated with him, but ministered to him as his servitor, poured water on his hands, 2 Kings iii. 11. It is of great advantage to young ministers to spend some time under the direction of those that are aged and experienced, whose years teach wisdom, and not to think much, if occasion be, to minister to them. Those that would be fit to teach must have time to learn; and those that hope hereafter to rise and rule must be willing at first to stoop and serve.
Fuente: Matthew Henry’s Whole Bible Commentary
Eliaha, Verse 19-21
For some reason not revealed in the Scriptures Elijah did not follow the schedule of anointing the three persons as the Lord gave it to him. He seems to have begun at the end by seeking out his own successor, Elisha, first. In fact, so far as the Scriptures reveal Elijah never went to anoint Hazael nor Jehu. Jehu was anointed later at Elisha s command, by one of the young men in the school of the prophets (2Ki 9:1 ff). There is no account of Hazael’s anointing. There could have been an anointing by Elijah of both of these men, of course.
Elisha lived at Abel-meholah, a small town in Gilead, east of the Jordan, in the tribe of Manasseh, not far from the area where Elijah lived when he first addressed AHab Elisha appears to have been a wealthy young farmer, for he had fields broad enough to require the work of twelve yoke of oxen to cultivate them. This would require a number of servants also, especially inasmuch as all twelve yoke were laboring in the fields when Elijah arrived. As he passed by Elisha, Elijah cast the prophet’s mantle on the young plowman.
It is apparent that Elisha was pondering the call to the ministry, for he immediately left his plow and ran after Elijah, who had gone on without saying a word to him. He was ready to go with Elijah, but desired first to return to his house and kiss his parents good-bye. This he said, though Elijah had said nothing about Elisha’s following him. His answer to Elisha’s request is interesting, “Go back again: what have I done to you?” It was not Elijah who was calling Elisha, and Elisha should not go along with him simply because the old prophet had cast his mantle upon him. It was what the Lord was doing to Elisha that was important, not what another preacher (or anyone else) was doing to him which should cause him to enter the prophetic office. Compare Paul’s experience as related to the Galatians (Gal 1:15-17; see also the parallel example of the hesitant follower of Jesus, Lu 9:61, 62).
Elisha then did as the Spirit of the Lord must have been prompting him. He took the yoke of oxen which he had been plowing, slew them, cooked the meat with the plowing instruments, yoke, etc., and prepared a dedicatory feast for the workmen. Thus Elisha signified that he had surrendered his former life to enter the service of the Lord, and left the scene with Elijah.
Some important lessons: 1) one cannot run away from duty toward the Lord (Book of Jonah); 2) all the Christian’s reverses are of the work of the Devil who wants him to give up and quit working for Christ; 3) the catastrophes and disappointments of the world are never enough to tune out the still small voice of God, who can speak to His children anywhere at any time; 4) as long as the Lord allows one to live in the world there is still a testimony for that one to bear; 5) true servants of God respond to His call not to the suggestion of another person.
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXPLANATORY NOTES.
1Ki. 19:20. Go back again; for what, &c. . Luther renders, Go (to thy parents), and come (then) again. (Keil) Go, but return soon, for it is a great thing that thou shouldst be my successor. (Lange) Return to thy parents as thou wishest; I have not intended to coerce thee; I leave the decision as to thy prophetic call to thy free will. What have I done to thee?Bids him recognise the solemn meaning of the symbolical action in casting his mantle upon him. It laid him under obligation to assume the prophetic mission.W. H. J.
HOMILETICS OF 1Ki. 19:19-21
THE DIVINE CALL TO DUTY
THESE words describe the call of Elisha to the office and work of a prophet of Jehovah. The contrast between Elijah and Elisha was striking and complete. Elijah appears on the scene abruptly, without warning and with an unknown history; Elisha is first introduced to us as a domesticated man, at home with his father and mother, and familiar with the pastoral scenes and employments of the rich Jordan valley. Elijah is the solitary, haunting the grots and caves of the wilderness and the solitudes of the hills; Elisha tarries at Jericho (2Ki. 2:18), is a frequent visitor at Shunem (2Ki. 4:8-9), has his own house in Samaria (2Ki. 5:9), and lingers now and again among the schools of the prophets (2Ki. 4:38; 2Ki. 6:1): Elijah is robed in a rough mantle of sheepskin, with his massy hair waving in long shaggy locks; Elisha is attired in the ordinary dress of the period, and with a shaven crown at which the young men mocked (2Ki. 2:23): when Elijah appears in connection with kings and courts it is as their opponent; Elisha as their counsellor and friend: Elijah was fierce, furious, stern, unbending; Elisha gentle, peaceful, calm, approachable: Elijah was the bold, intrepid Luther of his age; Elisha the Melanchthon. Observe
I. That the Divine call to duty is significant and unmistakable. And Elijah cast his mantle upon him (1Ki. 19:19). Elisha at once understood the meaning of this act. It was a formal investiture with the prophetic office, and a sign of adoption as a son. This ceremony is considered by the Eastern people as an indispensable part of the consecration to the sacred office. It is in this way the Brahmins are still invested with the priestly character, a yellow mantle being thrown across their shoulders, which is buckled round the waist with a sacred ribbon: in this way, too, the Persian suffees are appointed. Elisha realized the solemnity and obligation of the call, and as soon as he recovered from his surprise, he left the oxen and ran after Elijah. The Lord leaves his servants in no doubt as to the reality and meaning of their call to work for him. In some way or otherwise, sufficiently distinct and impressive, that call will be made known; it may be in a deep inward impression which no self-battling against can remove, it may be by significantly favourable providential events, or by the unanimous call of the church. The call is always so plain and unmistakable that it cannot be disobeyed without involving acute suffering; and what suffering is more constant and aggravated than to feel every day of a rapidily fleeting lifeI am in my wrong groove; I have missed my way?
II. That the Divine call to duty is the occasion of much anxious thought. Let me, I pray thee, kiss my father and my mother (1Ki. 19:20). Can it be wondered at if Elishas heart still clung to home and kindreda home where he had every comfort, and that in abundance, and where, perhaps, he was the only child of fond, loving parents? The prospect was not inviting. The untamed Jezebel still reigned; and every prophet of Jehovah would be exposed to her vindictive fury. Elijah had no luxuries to offer, for he had none himself; sustenance was at least sure, if the fare was coarse and simple; but to Elisha it was exchanging affluence for comparative poverty. Besides, there was the sense of personal unworthiness for so high and holy a calling, and this to a sensitive nature is the exciting cause of much mental anguish. It is a duty we owe to ourselves as well as to God to give to the Divine call the most pains-taking consideration. At such a time the destiny of an individual life is at stake; and who can say how many will be affected by the decision either way?
III. That the Divine call to duty demands an immediate and absolute response (1Ki. 19:21).
1. It is superior to the claims of the most lucrative worldly calling. Elishas occupation is an indication of his character. He is emphatically a man of peace. He lives in the rich Jordan vale, on green meadowland, where village festivals are held with dance and song. He passes the year in those rural occupations which are natural to the son of a wealthy yeoman, superintending the field-labourers himself, and, with the simplicity of primitive manners, taking a share in their toils. But all this he willingly surrenders. The most flattering worldly prospects may turn to bitter disappointment if we resist the Divine call on their behalf.
2. It is superior to the claims of home and kindred. It was at this point that Elisha seemed to show hesitation. This may account for Elishas somewhat cold reply, Go back again; for what have I done to thee?i.e., Go, return to thy ploughing; why shouldst thou quit it? Why take leave of thy friends, and come with me? What have I done to thee to require such a sacrifice? for as a sacrifice thou evidently regardest it. Truly I have done nothing to thee. Thou canst remain as thou art (vide Speakers Comm.). But Elisha has meanwhile made up his mind to choose the better part. The exigencies of a Divine call supersede human duties and relationships (Luk. 9:61-62).
3. It is justly regarded as a distinguished honour. No longer hesitating, Elisha returns a few steps to his oxen and labourers, indicates the complete relinquishment of his home and calling by the slaughter of two oxen and the burning of the instruments, makes a feast to his people to show his gratitude for his call and his sense of the honour done to him, and then, leaving father and mother, cattle and land, good position and comfortable home, attaches himself to the fortunes of the wandering Elijah. It is no small dignity put upon man when he is culled to be a co-worker with God.
4. It brings man into association with the noblest spirits. Then he arose and went after Elijah, and ministered unto him (1Ki. 19:21). Elisha had heard of the startling exploits of the mountain-prophet, and it would be with feelings of reverence and awe that he found himself in such intimate fellowship with the fearless and august Tishbite They were together as father and son, as is evident from the final address of Elisha to Elijah: My father! my father! (2Ki. 2:12); and in the request for a double portion of Elijahs spirit (ib., 1Ki. 19:9). God calls us into companionship with the loftiest and choicest spirits of the universe: these are ever in the vanguard of the holiest progress. Above all, we have the exalting and sublimating friendship of God Himself!
LESSONS:
1. It is disastrous to embark in any sacred work without a consciousness of the Divine call.
2. Everything should be freely surrendered in obedience to the Divine call.
3. To persist in resisting the Divine call is to entail the bitterest remorse and suffering.
GERM NOTES ON THE VERSES
1Ki. 19:19-21. The call of Elisha. Note
1. The variety of character among Gods servants.
2. The honour God puts on the ordinary secular occupations of life.
3. The spirit of joyful self-sacrifice manifested at the call of duty.Macduff.
1Ki. 19:19. The dignity of labour.
1. A blessing to man.
2. Not to be despised by any.
3. Sanctioned and approved by God.
Though master of the ground and oxen and servants, yet he himself laid his hand to the plough. Idleness is no mans honour, nor is husbandry any mans disgrace. An honest calling in the world does not put us out of the way of our heavenly calling.
Elisha is found, not in his study, but in the field; not with a book in his hand, but a plough. His father Shaphat was a rich farmer in Abelmeholah, himself was a good husbandman, trained up, not in the schools of the prophets, but in the thrifty trade of tillage; and behold this is the man whom God will pick out of all Israel for a prophet. God seeth not as man seeth; neither doth He choose men because they are fit, but therefore fits them because He hath chosen them. His call is above all earthly institution. I hear not aught that Elijah said; only he casts his cloak upon Elisha in the passage: that mantle, that act, was vocal. He finds a strange virtue in that robe; and, as if his heart was changed with that habit, forgets his team and runs after Elijah. The secret call of God offers an inward force to the heart, and insensibly draws us beyond the power of our resistance.Bp. Hall.
Another in his place would long before have come to the conclusion that he was too good for the plough; he was born for a higher sphere than that of a simple peasant; he was not at liberty to withhold his talents from mankind; he must study, and then enter upon the theatre of public action to help to enlighten and govern the world. Consider: the lights have the fairest and clearest lustre which know not that they shine; and those flowers of God scatter the sweetest perfume around them which, well contented with the little spot the Lord has appointed them, bloom hidden in silent dales. It does not follow from the calling of Elisha away from the plough to become a prophet, that every one without much gifts and without much knowledge can leave the plough, or any other ordinary occupation, and take up the prophets calling. Men often think the Lord calls them to another, higher position, while it is only their vanity and the over-estimation of their gifts and powers which impel them. If God has called thee to anything, he will also open the way for thee, and furnish the means that are requisite thereto.Krummacher.
1Ki. 19:20-21. Grace is no enemy to good nature: well may the respects to our earthly parents stand with our duties to our Father in heaven. I do not see Elisha wring his hands and deplore his condition, that he should leave the world and follow a prophet; but for the joy of that change he makes a feast; those oxen, those utensils of husbandry, whereon his former labours had been bestowed, shall now be gladly devoted to the celebration of that happy day wherein he is honoured with so blessed an employment. If with desire, if with cheerfulness, we do not enter into the works of our Heavenly Master, they are not like to prosper in our hands. He is not worthy of this spiritual station who holds not the service of God his highest, his richest preferment.Bp. Hall.
Elisha in comparison with the three followers of Christ (Luk. 9:57; Luk. 9:62).
1. Although the son of rich parents and heir to a great possession, yet he forsakes and renounces all, for he considers it a greater gain to follow and serve the poor prophet.
2. He takes leave, indeed, of his parents, but he does not put off the succession to a later time, until after their death; he does not disavow filial affection, but it does not keep him from entering upon his succession immediately.
3. He looks not backward after his call, but forward, and has no longing after that which he gives up; he follows on and serves with undivided heart in complete and joyful consecration. How deeply this Elisha shames many amongst us, to whom, however, not an Elijah, not a prophet, but the Lord of glory callsFollow me!Lange.
1Ki. 19:20. A good home.
1. A privilege to be improved.
2. An opportunity to prepare for public life.
3. A centre of peace, sympathy, and affection.
4. Never too good to be left at the call of duty.
1Ki. 19:21. Obedience to the Divine call.
1. Should be prompt: He returned back from him.
2. Should be thorough and complete: Took a yoke of oxen and slew them and boiled their flesh with the instruments of the oxen.
3. Should be cheerful: And gave unto the people, and they did eat.
4. Should be apparent: Then he arose and went after Elijah.
Self-sacrifice for God is here plainly inculcated. In the case of Elisha we read of no struggle between duty and convenience, between personal interest and obedience to the unmistakable will of heaven. There was compliance at once, hearty and unreserved; and of his surrender to Elijah it may be said, as of the disciples with reference to a higher master, he left all and followed him. The example is lofty, and the invitation becomes us all. We are not asked to relinquish our homes, and our friends, and our substance to anything like the same extent; but if the sacrifice in our case be easier, it should be all the more willingly and cheerfully made. Why speak of unreasonable demands in relation to Him who gave what even He could never exceed in giftthat whosoever believeth should not perish, but have everlasting life?Howat.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
C. ELIJAHS CALL OF A SUCCESSOR 19:1921
TRANSLATION
(19) And he went from there, and found Elisha son of Shaphat while he was plowing with twelve yoke of oxen before him, and he was with the twelfth; and Elijah passed by him and cast his mantle over him. (20) And he left the oxen, and ran after Elijah, and said, Let me, I pray you, kiss my father and my mother that I may go after you. And he said to him, Go, return, for what have I done to you. (21) And he turned from after him and took a yoke of oxen and slew them and with the instruments of the oxen he boiled their flesh and gave it to the people and they did eat. And he arose, and went after Elijah, and ministered unto him.
COMMENTS
Upon returning from Horeb, Elijah set about to carry out the most important duty which God had laid upon him, viz., the appointing of a successor. He came upon Elisha, not in his study, but in the field; not with a book in his hand, but the plow. It would appear that Elisha was a man of substance, for twelve yoke of oxen were working his field. Elijah passed by Elisha who was toiling with the twelfth yoke and cast his mantle upon the young man (1Ki. 19:19). This rough hairy garment had become the trademark of Elijah and the symbol of the prophetic office. To cast the cloak to or upon Elisha was therefore an appropriate and significant way of designating him to the prophetic office.
After casting his mantle upon Elisha, Elijah strode on, leaving it for the young man to take or reject it as he saw fit. It is clear that Elisha both understood the act and made up his mind at once. No doubt he long had sighed and prayed over the demoralization of the land and the dishonor done to his God. As soon as he realized his call, he left the oxen and eagerly ran after his new master. His request to be allowed to give his mother and father a parting embrace is altogether fitting and indeed touching. Had he asked permission to stay and bury his parents as one would-be disciple of Jesus, he would have merited rebuke (cf. Luk. 9:59-61). Consequently Elijah granted the reasonable request. Elijahs response to Elishas request can be paraphrased as follows: Go back and kiss them; why should you not? For what have I done to You? I have summoned you to follow me. But I have not required you to repudiate your own flesh and blood.
Elisha bade farewell to his parents and friends at a hastily prepared meal. He slew a yoke of oxen and boiled the meat thereof over a fire he had built with the wood of his plow. Perhaps he burned the instruments of the oxen because of a scarcity of wood in that region. It is also possible that he meant this to be a symbolic act expressive of his entire renunciation of his secular calling. The farewell feast completed, Elisha arose and went after Elijah. The young man became Elijahs attendant as Joshua had been to Moses (Exo. 24:13; Jos. 1:1) and as Gehazi subsequently became to him.
Fuente: College Press Bible Study Textbook Series
(19) Twelve yoke of oxen, or (as Ewald renders it) of land, indicate some wealth in Elishas family, which he has to leave to follow the wandering life of Elijah. The character and mission of Elisha will appear hereafter: but the contrast between the prophets is marked in the difference of their home and origin; even the quiet simplicity of Elishas call stands contrasted with the sudden, mysterious appearance of Elijah.
Cast his mantlei.e., the rough hair-mantle characteristic of the ascetic recluse. The act is said to have been a part of the form of adoption of a child; hence its spiritual significance here, which, after a moments bewilderment, Elisha seems to read.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
CALL OF ELISHA, 1Ki 19:19-21.
19. Departed thence Left the wilderness of Horeb to go to the wilderness of Damascus. 1Ki 19:15.
Ploughing with twelve yoke of before him That is, ploughing in company with eleven other men who each had a plough and a yoke of oxen. This is still common in the East. It is not necessary to suppose, as many have done, that Elisha owned all the oxen, and that the men were merely his servants. Dr. Thomson speaks of seeing more than a dozen ploughs following one another as closely as possible. “To understand the reason of this,” he says, “several things must be taken into account. First, that the arable lands of nearly all villages are cultivated in common; then, that Arab farmers delight to work together in companies, partly for mutual protection, and in part from their love of gossip; and as they sow no more ground than they can plough during the day, one sower will answer for the entire company. Their little ploughs make no proper furrow, but merely root up and throw the soil on either side, and so any number may follow one another, and when at the end of the field, they can return along the same line, and thus back and forth until the whole is ploughed.”
He with the twelfth “It is well that Elisha came the last of the twelve, for the act of Elijah would have stopped all that were in advance of him.”
Elijah passed by him Rather, passed over to him. Perhaps he passed over the Jordan, having been journeying on the opposite shore.
Cast his mantle upon him This was a symbolical act on the part of Elijah, investing Elisha with his own prophetic office. The sign was understood and the call obeyed.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Call Of Elisha ( 1Ki 19:19-21 ).
In obedience to YHWH’s command Elijah then went to seek out Elisha as his successor. Arriving at the field where Elisha was ploughing he threw his robe over him. Elisha would know immediately what that signified. He was being called into his service by Elijah, to be under his command. Accordingly he asked permission to say goodbye to his parents, and held a feast at which relatives and neighbours all partook of his slain oxen. By this he made clear that he was finished as a ploughman, and was leaving his former manner of life. Then he followed Elijah and ministered to him (served him in accordance with his wishes).
Analysis.
a
b And he left the oxen, and ran after Elijah, and said, “Let me, I pray you, kiss my father and my mother, and then I will follow you” (1Ki 19:20 a).
c And he said to him, “Go back again, for what have I done to you?” (1Ki 19:20 b).
b And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave to the people, and they ate (1Ki 19:21 a).
a Then he arose, and went after Elijah, and ministered to him (1Ki 19:21 b).
Note that in ‘a’ Elijah called Elisha, and in the parallel Elisha ministered to Elijah. In ‘b’ Elisha asked permission to say goodbye to his family, and in the parallel he said goodbye to his family. Centrally in ‘c’ Elijah gives him the option as to what he will do.
1Ki 19:19
‘ So he departed from there, and found Elisha the son of Shaphat, who was ploughing, with twelve yoke of oxen before him, and he with the twelfth, and Elijah passed over to him, and threw his robe on him.’
Leaving Horeb Elijah followed YHWH’s instructions and found Elisha, the son of Shaphat (probably short for Shaphat-yahu meaning ‘YHWH rules’), who was ploughing with twelve oxen. This was symbolic of the fact that from now on he would ‘plough’ with the twelve tribes of Israel, i.e. all Israel. The yoked oxen would stretch out before him, each yoked with another, pulling the plough, with assistants beside them to control them, and he would come at the rear with the twelfth ox. The fact that he had twelve oxen (which he was later able to slaughter) indicated that he was a comparatively wealthy man.
Having found Elisha Elijah then approached him and threw his prophetic robe, possibly made of goatskin, over him, before moving on. This was a symbolic gesture indicating his desire to have him under his authority, and calling on him, if he was willing, to come under his aegis.
The name Elisha has been found on a seventh century BC Ammonite seal (although not of course referring to this Elisha).
1Ki 19:20
‘ And he left the oxen, and ran after Elijah, and said, “Let me, I pray you, kiss my father and my mother, and then I will follow you.” And he said to him, “Go back again, for what have I done to you?”
Elisha responded by running after Elijah. He declared himself willing to follow him, but asked first for permission to say a proper farewell to his family. Elijah’s reply was that he was free to do as he wished, for as yet he was not under his authority, (thus confirming that it was a symbolic gesture of appeal, not an act of magic).
1Ki 19:21
‘ And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave to the people, and they ate. Then he arose, and went after Elijah, and ministered to him.’
So Elisha returned to his family and no doubt explained the situation. Then he demonstrated once for all the completeness of his dedication by slaughtering his working animals, using the yokes as fuel in order to boil their flesh, and providing a feast, for his neighbours and relatives. After that there was no turning back. Then he arose and went after Elijah as his servant and disciple.
Fuente: Commentary Series on the Bible by Peter Pett
1Ki 19:19. Elishawas plowing with twelve yoke of oxen, &c. This was so far from being an argument of Elisha’s poverty, that it was in reality a token of his wealth. For he who could keep twelve yoke of oxen at plough was, in this respect, no inconsiderable man; and yet, according to the manner of these early times, he looked after his own business himself; for nothing, as we have had occasion frequently to observe, was of greater esteem, not only among the Hebrews, but also among the ancient Greeks and Romans, than agriculture. The mantle was the proper habit of a prophet, and therefore Elijah’s casting his upon Elisha was the ceremony here used for his inauguration; though, as it was customary for servants to carry their master’s garments after them, others understand it only as a token that Elisha was to be his servant, to attend upon him, and to succeed in his office. However this be, it is probable, that when he cast his mantle upon him, he said something to him whereby he acquainted him with his design, though in so brief a history the particular words are not expressed. See Le Clerc.
Fuente: Commentary on the Holy Bible by Thomas Coke
(19) 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. (20) And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee?
The call of Elisha is very striking. It was wholly unexpected, unlooked for on his part; but on the Lord’s part long ordained, long intended. What a proof we have of this in the call of Jeremiah. Before thou camest forth out of the womb I sanctified thee, (saith the Lord) and I ordained thee a prophet unto the nations. Jer 1:5 . And depend upon it, so it is in the appointment of all God’s sent servants. See a beautiful instance in the case of Saul and Barnabas. Act 9:15-16Act 9:15-16 . Of all subjects none can be more important than that everyone who ministers in holy things should see to it that his call is clear. Most awful it is to rush into the ministry unsent; and most awful in the end will be that solemn question, Who hath required this at your hands? And assuredly that awful sentence which will follow: Isa 1:12 ; Mat 7:22-23 . In the instance of Elijah we see all the marks following the Lord’s declaration to Elijah. The mantle of Elijah was accompanied with the Spirit of Elijah’s God. He was made willing in the day of his power. Thus the Lord prevents, or goes before-hand with the sweet influences of his grace. Disposes the heart, constrains the mind, and leads the soul to follow the soft calls of his grace. Reader! as it is by his ministers, so is it by the private believer. The Lord passeth by when we are in our blood, and bids us live. Eze 16:6 . The Lord gives grace to follow his call, notwithstanding both the unexpectedness of the call, and our unpreparedness to receive it; and yet more, all our undeservings; and though the whole life of grace as much exceeds all we can ask or think, as his thoughts exceed our thoughts, or his ways our ways. Eph 3:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ki 19:19 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.
Ver. 19. Ploughing with twelve yoke. ] He was therefore a man of great wealth, likely. Paterna rura bobus exercens suis.
And cast his mantle upon him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
twelve: seven separate ploughs following each other. Often seen to-day.
mantle. Compare Zec 13:4.
Fuente: Companion Bible Notes, Appendices and Graphics
Elisha: 1Ki 19:16
he with: Exo 3:1, Jdg 6:11, Psa 78:70-72, Amo 7:14, Zec 13:5, Mat 4:18, Mat 4:19
his mantle: 1Ki 19:13, 1Sa 28:14, 2Ki 2:8, 2Ki 2:13, 2Ki 2:14
Reciprocal: 1Sa 11:5 – after the herd 1Sa 16:19 – with the sheep Amo 1:1 – who Mat 9:9 – Follow Luk 4:27 – Eliseus Luk 5:28 – General
Fuente: The Treasury of Scripture Knowledge
INFLUENCE AND DECISION
So he departed thence, and found Elisha the son of Shaphat, who was ploughing with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed by him, and cast his mantle upon him.
1Ki 19:19
There may be many to whom the casting of the mantle does not mean the leaving of home and business, but a continuing in the state of life where you are, only with the mantle still over you, with Jesus Christ as the ruling partner of the firm, with Jesus Christ as master of the home. There are some to whom the call is, as it was to St. Matthew or Elisha, to give up the secular life, as men call it, and go out, it may be, to the foreign field, or to the slums of London, Belfast, or Glasgow, to live and labour for Jesus Christ.
I. The simple call.But whatever the new life may be, the summons to it comes in a very simple way. God never forces men into His service. How easy it would have been for Elisha to have neglected this call; how easily he might have argued If Elijah really wants me, let him ask me straight out. Gods call comes in very ordinary ways. Some servant of God is wearing the mantle, some Elijah has crossed your path, and something of his earnestness or the simplicity of his faith, or the attractiveness of his joy, has touched you. That was Gods call to you to share the mantle; it was not an accident. Elijah passed on; he did not stay by Elishas side to wait for his answer. He walked rapidly past him, and Elisha had to run after him to accept the invitation. Jesus Christ passes by; it may be that at one time you feel the rustle of the mantlebut if you do not obey or yield then, the invitation may not be repeated.
II. What is this new life?What does it mean? Well, in the case of Elisha it meant (a) a life of devotion to Elijah. He went after him and ministered unto him. It means a life of devotion to the Lord Jesus Christ, not the following afar off of St. Peter, denying the Lord who bought you, but such a life that your one thought day by day, week in and week out, is this: I belong to Jesus, I love Jesus, I am all for Jesus. (b) A life of separation. As a follower of Elijah, Elisha was separated from the old life. He had to bid good-bye to the life on the farm, to the old interests and pursuits. It must be so; though in the world, we are not of it. (c) It was a life of hardship. The soft bed that had been Elishas from childhood was his no more: he lived with Elijah in the deserts, in the dens and caves. You cannot be the Lords disciple unless you carry the Lords cross. (d) But it was also a life of privilege. There are three places in which we read of Elijahs mantle. The first is in Illustration
There is room in our Lords service for men of every type, and of all kinds of gifts. Let no one hang back because his gifts are not the same as someone elses. Gifts of thought, gifts of speech, gifts of heartChrist wants them all. He wants you and your gift, whatever it may be. There are diversities of gifts, but the same Spirit, and there are diversities of operations, but the same Lord.
Fuente: Church Pulpit Commentary
1Ki 19:19. And found Elisha In his journey toward Damascus. Who was ploughing with twelve yoke of oxen Who had twelve ploughs going, whereof eleven were managed by his servants, and the last by himself; according to the simplicity of those ancient times, in which men of good estate submitted to the meanest employments. Cast his mantle upon him By that ceremony conferring upon him the office of a prophet, which God was pleased to accompany with the gifts and graces of his Spirit, wherewith he endowed and qualified him for it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
THE CALL OF ELISHA
1Ki 19:19-21
“The one remains, the many change and pass;
Heavens light alone remains, earths shadows flee.”
– SHELLEY
WHETHER Elijah saw or saw not all that God had meant by the revelation at Horeb, much at any rate was abundantly clear to him, and the path of new duties lay straight before him. The first of those duties-the only one immediately possible-was to anoint Elisha as prophet in his room, and so prepare for the continuation of the task which he had been chosen to inaugurate. He had been bidden to return across the wilderness in the direction of Damascus. Whether he traversed the eastern side of Jordan among his own familiar hills of Gilead, and then crossed over at Bethshean, where there was a ford, or whether, braving all danger from Jezebel and her emissaries, he passed through the territories of the western tribes, it is certain that we find him next at Abel-meholah, “the meadow of the dance,” which was not far from Bethshean. This, as he knew, was the home of Elisha, his future successor.
The position of Elisha was wholly unlike his own. He himself was a homeless Bedawy, bound to earth by no ties of family, coming like the wind and vanishing like the lightning. Elisha, on the other hand, whose history was to be so different and so far less stormy-Elisha, whose work and whose residence was mainly to be in cities-was a child of civilization. But the civilization was still that of a society in which anarchic forces were by no means tamed. Dean Stanley, in his sketch of Elisha, seems to dwell too much on his gentleness of spirit. He, too, had to carry out the anointing of Hazael and Jehu. “He was still less capable than Elijah, says Ewald, of inaugurating a purely benign and constructive mode of action, since at that time the whole spirit of the ancient religion was still unprepared for it.”
Elijah found him in the heritage of his fathers, plowing the rich level land with twelve yoke of oxen. Eleven were with his servants, and he himself guided the twelfth. {1Ki 19:19} Elijah must have felt that the youth would have to make a great earthly sacrifice, if he left all this-father and mother and home and lands-to become the disciple and attendant of a wild, wandering, and persecuted prophet. He would say nothing to him. He merely left the high road, and “passed over unto him,” as, he plowed his fields. Reaching him he took off his shaggy garment of skin, which, in imitation of him, became in after years the normal garb of prophets, and flung it over Elishas shoulders. This apparently was all the “anointing” requisite, save such as came from the Spirit of God. The act had a twofold symbolism: it meant the adoption of Elisha by Elijah to be his “mantelkind” his spiritual son; and it meant a distinct call to the prophetic office.
At first Elisha seems to have stood still-amazed, almost stupefied, by the sudden necessity for so tremendous a decision. The thought of resigning all the hopes and comforts of ordinary life and of severing so many dear and lifelong ties, could not be unmixed with anguish. Again and again we see in the call of the prophets this natural shrinking, the human reluctance born of humility, frailty, and misgiving. It was so that Moses at the burning bush had at first fought to the utmost against the conviction of his destiny. It was so that Gideon had pleaded that he was but the least of the children of Abiezer. It was thus that, in later days, Jonah fled from the face of the Lord to Tarshish; and Isaiah cried, “Woe is me, for I am a man of unclean lips”; and Jeremiah wailed, “Ah Lord God! behold I cannot speak, for I am a child!” And if we may allude to modern instances we know the shrinking hesitations of Luther; and how Cromwell affirmed that he had prayed to God not to put him to his terrible work; shrank from his great temperance efforts, till one day, rising from long prayer, and at last convinced of his destined task, he uttered, the homely resolve, “In the name of God here goes!”
Elisha did not hesitate long. The mysterious Prophet of Carmel-he whose voice was believed to have shut up the heavens, he who had confounded king and priest and people at Carmel-had spoken no word. He had only flung over Elisha the garment of hair, and then stridden back to the road, and gone on his way without once looking back. Soon he would have vanished beyond recall. Elisha decided that he would obey the call of God; that he would not make, “the great refusal.” He ran after Elijah and overtook him, and, accepting the position to which he had been elevated, made but the one human natural request that he might be suffered first to kiss-that is, to bid final farewell to-his father and mother, and then he would follow Elijah The request has often been compared to that of the young scribe who said to Jesus, “Lord, suffer me first to bury my father”; to whom Jesus replied, “Let the dead bury their dead: follow thou Me.” But the two petitions are not really analogous. The scribe practically asked that he might stay at home till his father died; and as that was an uncertain term, and the ministry of Christ was very brief, the delay was incompatible with such discipleship as Christ then required. There was no such indefinite postponement in Elishas petition. It showed in him a tender heart, not a reluctant purpose or a wavering will.
“Go back again,” answered Elijah; “for what have I done to thee?”
The words are often explained as a veiled yet severe rebuke, as though Elijah had meant to say with scorn, “Go back; perhaps you are not fit for the high call; you do not understand the significance of what I have done”; or, at any rate, “Go back; yet beware of being softly led away from the path of duty; for consider how deep is the meaning of what I have done to thee.”
The words involve no such disapprobation, nor does the context agree with that view of them. I can detect no accent of reproof in the words. Elijah, as is shown by several incidents in his career, had room for tenderness and human affection in his rugged lonely heart. I understand his reply to mean, “Go back; it is right, it is natural that thou shouldst thus bid a last farewell before leaving thy home. Thy coming to me must be purely voluntary; I have but cast my mantle over thee, nothing more. Thine own conscience alone can interpret the full meaning of the act, and God will make thy way clear before thy face.”
Such, I believe, was Elijahs free permission. He was no hard Stoic, unnaturally trampling on the sweet affections of the soul. He was no despotic spiritual guide full of gloomy superstition, like the grim Spaniard, Ignatius Loyola, who seemed to hold that God liked even our needless anguish, and our voluntary self-tortures as an acceptable sacrifice to Himself. When St. Francis Xavier, on the journey of the first Jesuits to Rome, passed quite near the castle of his parents and ancestors, the teachings of Loyola would not suffer the young noble to turn aside to print one last kiss upon his mothers cheek. Such hard exactions belong to that sphere of will-worship and voluntary humility which St. Paul condemns. Excessive violence needlessly inflicted on our innocent affections finds no sanction either in ancient Judaism or genuine Christianity.
And it was thus that Elisha understood the Prophet. He went back, and kissed his father and mother, and, like Matthew when he left his toil-booth to follow Christ, he made a great feast to his dependents, kinsfolk, and friends. To mark his complete severance from the happy past he unyoked his pair of oxen, slew them, used the plough and goad and wooden yokes as fuel, boiled the flesh of the oxen, and invited the people to his farewell feast. Then he arose, and went after Elijah, and ministered unto him. He was thenceforth recognized as a son of the prophetic schools, and as their future head. For the present he became known as “Elisha who poured water on the hands of Elijah.” His subsequent career belongs entirely to the Second Book of Kings.