Exegetical and Hermeneutical Commentary of 1 Kings 19:21
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.
21. And he returned back from [R.V. from following ] him ] Elisha clearly understood the permission which was given to him. He is allowed a short space for leave-taking, but the call is imperative, and he is to follow with all speed. Elijah goes his way, but leaves Elisha in no doubt whither he is going, and where he may be found.
and took a [R.V. the ] yoke of oxen ] The language in the original is definite, and no doubt refers to the particular pair of oxen which Elisha had himself been using.
and boiled their flesh ] Thus he made a farewell feast to those with whom he had been working. Having a true conception of the great duty to which he was called, he would have them rejoice, and not sorrow, at his departure.
and gave unto the people ] i.e. The plowmen, and other helpers in the work which they had been doing. There is nothing to guide us in deciding whether the feast was made at the place where the call was received, or whether it was a meal given in the home to which Elisha went to bid adieu to his parents. It seems however more natural to understand it of the latter. At such a parting meal the parents of him who was going away were hardly likely to be absent.
Because the word rendered ‘slew’ in this verse, is very frequently translated ‘sacrificed’ some have thought that the ceremony here described was a religious one. But there is no mention of an altar, which would have been necessary, nor of the devotion of any part of the slain beasts as an offering. The guests were invited to a family feast, after the patriarchal fashion, and joined in the festivities attendant on such an occasion. The parents of Elisha were perhaps likeminded with himself and felt the grandeur of the office to which he was called. In that case the feeling of joyous thankfulness would be the most prevalent.
went after Elijah, and ministered unto him ] Josephus adds to the narrative, that ‘Elisha immediately began to prophesy.’ In the Scripture story he is not mentioned again till the departure of Elijah into heaven is close at hand (2Ki 2:1). But we cannot doubt that he was the companion of Elijah from that day forward, and we are shewn something of the nature of the attendance and ministration here alluded to in 2Ki 3:11, where we read of Elisha as he ‘which poured water on the hands of Elijah.’ The members of the prophetic school seem to have lived after the fashion of ‘Brethren of the common life,’ and the less prominent members did service of every kind for those who were at the head.
Fuente: The Cambridge Bible for Schools and Colleges
Elisha returns to his oxen and laborers. He indicates his relinquishment of his home and calling by the slaughter of the particular yoke of oxen with which he had himself been plowing, probably the best beasts of the twelve, and by burning the instruments, the p oughs and yokes, both made of wood. Next he feasts his people to show his gratitude for his call, Elijah apparently remaining the while; and then, leaving father and mother, cattle and land, good position and comfortable home, Elisha became the minister to the wanderer. Compare Exo 24:13; Jos 1:1.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. He returned back] He went home to his house; probably he yet lived with his parents, for it appears he was a single man: and he slew a yoke of the oxen – he made a feast for his household, having boiled the flesh of the oxen with his agricultural implements, probably in token that he had abandoned secular life: then, having bidden them an affectionate farewell, he arose, went after Elijah, who probably still awaited his coming in the field or its vicinity, and ministered unto him.
ON the call of Elisha, I may make a few remarks.
1. Elijah is commanded, 1Kg 19:16, to anoint Elisha prophet in his room. Though it is generally believed that kings, priests, and prophets, were inaugurated into their respective offices by the right of unction, and this I have elsewhere supposed; yet this is the only instance on record where a prophet is commanded to be anointed; and even this case is problematical, for it does not appear that Elijah did anoint Elisha. Nothing is mentioned in his call to the prophetic office, but the casting the mantle of Elijah upon him; wherefore it is probable that the word anoint, here signifies no more than the call to the office, accompanied by the simple rite of having the prophet’s mantle thrown over his shoulders.
2. A call to the ministerial office, though it completely sever from all secular occupations, yet never supersedes the duties of filial affection. Though Elisha must leave his oxen, and become a prophet to Israel: yet he may first go home, eat and drink with his parents and relatives, and bid them an affectionate farewell.
3. We do not find any attempt on the part of his parents to hinder him from obeying the Divine call: they had too much respect for the authority of God, and they left their son to the dictates of his conscience. Wo to those parents who strive, for filthy lucre’s sake, to prevent their sons from embracing a call to preach Jesus to their perishing countrymen, or to the heathen, because they see that the life of a true evangelist is a life of comparative poverty, and they had rather he should gain money than save souls.
4. The cloak, we have already observed, was the prophet’s peculiar habit; it was probably in imitation of this that the Greek philosophers wore a sort of mantle, that distinguished them from the common people; and by which they were at once as easily known as certain academical characters are by their gowns and square caps. The pallium was as common among the Greeks as the toga was among the Romans. Each of these was so peculiar to those nations, that Palliatus is used to signify a Greek, as Togatus is to signify a Roman.
5. Was it from this act of Elijah, conveying the prophetic office and its authority to Elisha by throwing his mantle upon him, that the popes of Rome borrowed the ceremony of collating an archbishop to the spiritualities and temporalities of his see, and investing him with plenary sacerdotal authority, by sending him what is well known in ecclesiastical history by the name pallium, pall, or cloak? I think this is likely; for as we learn from Zec 13:4, and 2Kg 1:8, that this mantle was a rough or hairy garment, so we learn from Durandus that the pallium or pall was made of white wool, after the following manner: –
The nuns of St. Agnes, annually on the festival of their patroness, offer two white lambs on the altar of their church, during the time they sing Agnus Dei, in a solemn mass; which lambs are afterwards taken by two of the canons of the Lateran church, and by them given to the pope’s sub-deacons, who send them to pasture till shearing time; and then they are shorn, and the pall is made of their wool, mixed with other white wool. The pall is then carried to the Lateran church, and there placed on the high altar by the deacons, on the bodies of St. Peter and St. Paul; and, after a usual watching or vigil, it is carried away in the night, and delivered to the sub-deacons, who lay it up safely. Now, because it was taken from the body of St. Peter, it signifies the plenitude of ecclesiastical power: and, therefore, the popes assume it as their prerogative, being the professed successors of this apostle, to invest other prelates with it. This was at first confined to Rome, but afterwards it was sent to popish prelates in different parts of the world.
6. It seems, from the place in Zechariah, quoted above, that this rough cloak or garment became the covering of hypocrites and deceivers; and that persons assumed the prophetic dress without the prophetic call, and God threatens to unmask them. We know that this became general in the popish Church in the beginning of the 16th century; and God stripped those false prophets of their false and wicked pretensions, and exposed them to the people. Many of them profited by this exposure, and became reformed; and the whole community became at least more cautious. The Romish Church should be thankful to the Reformation for the moral purity which is now found in it; for, had not its vices, and usurpations, and super-scandalous sales of indulgences, been thus checked, the whole fabric had by this time been probably dissolved. Should it carry its reformation still farther, it would have a more legitimate pretension to the title of apostolic. Let them compare their ritual with the Bible and common sense, and they will find cause to lop many cumbrous and rotten branches from a good tree.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He returned back from him; from Elijah to his parents, whom when he had seen and kissed, he returned to the field where Elijah was.
With the instruments of the oxen, i.e. with the wood belonging to the plough, &c., to which more was added, as occasion required; but that he burned, to show his total relinquishing of his former employment.
Gave unto the people, i.e. he made thereof a feast for his servants who had been ploughing with him, and for him, and his other friends and neighbours who came to take their leave of him. Hereby he showed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. took a yoke of oxenHavinghastily prepared (2Sa 24:22) afarewell entertainment to his family and friends, he left his nativeplace and attached himself to Elijah as his minister.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he returned back from him,…. To his father’s house, and took his leave, and then came back into the field, perhaps with others accompanying him:
and took a yoke of oxen and slew them, and boiled their flesh with the instruments of the oxen: their yokes, and the plough, with an addition of other things sufficient to boil them:
and gave unto the people, and they did eat; the ploughmen and others that came together on this occasion; he made a feast for them, to express his joy at being called to such service he was:
then he arose and went after Elijah; left his worldly employment, the riches he was heir to, his parents, and his friends, and followed the prophet:
and ministered unto him; became his servant, whereby he attained to great knowledge and understanding of divine things, and was trained up to the prophetic office, which he was invested with upon the removal of Elijah; see Mt 8:21.
Fuente: John Gill’s Exposition of the Entire Bible
(21) And he returned.Like Matthew in Luk. 9:27-29, Elisha, probably after sacrifice, makes a feast of farewell to his home, and of homage to his new master. The hasty preparation is made by the use of the wooden implements for fuel, as in the sacrifice at the threshing-floor of Araunah (2Sa. 24:22). Henceforth from a master he became a servant, ministering to Elijah, and willing to be known, even when he became himself the prophet of God, as he that poured water on the hands of Elijah (2Ki. 3:11).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. He returned back from him But not, so far as we can learn, to kiss his father and mother. He went back to the spot where he had left his oxen, and made there a feast.
Took a yoke of oxen Rather, the yoke of oxen; that is, the yoke with which he had been ploughing, and which was probably all that belonged to him.
The instruments of the oxen The yoke and the plough used with the oxen. With these instruments he made the fire to cook the flesh. Compare the like use of instruments on Araunah’s threshingfloor, 2Sa 24:22.
Gave unto the people What people? Doubtless his fellow-workmen in that field, and all in the same vicinity that could be readily summoned. Whether this field was near Elisha’s home, or whether his parents were present at this feast, does not appear. But this act of Elisha was a public declaration to the people that he now left his secular employment to become a prophet of Jehovah.
Went after Elijah Who had gone slowly onward, or perhaps had lingered waiting for him in the distance.
Ministered unto him Became his constant attendant and servant in place of the young man whom he had dismissed when he fled into the wilderness of Horeb. 1Ki 19:3. He was afterward known and spoken of as “Elisha, the son of Shaphat, which poured water on the hands of Elijah.” 2Ki 3:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 349
CALL OF ELISHA TO THE PROPHETIC OFFICE
1Ki 19:21. Then he arose, and went after Elijah, and ministered unto him.
IT is an unspeakable consolation to an aged minister to see others springing up around him, who shall carry on the same blessed work in which he has spent his life, and promote among the rising generation the Redeemers interests, when he shall be removed to a better world. This happiness it pleased God to confer upon his servant Elijah. Elijah had thought himself alone in the kingdom of Israel; but God informed him, that there were no less than seven thousand others who had in heart adhered to him, though they had not openly testified against the worship of Baal. He moreover directed him to anoint Elisha to be a prophet in his room; and assured him, that the nation of Israel should continue to be benefited by the ministrations of his successor, when he should be removed from the world.
According to the direction given him, Elijah sought Elisha; and, finding him engaged in agricultural labours, called him from them to an employment altogether new and heavenly.
In this appointment of Elisha to the prophetic office there are two things to be noticed;
I.
His peculiar call
Elijah, in passing by, cast his mantle upon Elisha. In this action there was nothing that could at all convey the intent for which it was done; nor did Elijah utter a word in explanation of it: on the contrary, when he saw Elisha instantly running after him, he said, Go back again; for what have I done unto thee? But there was a secret power accompanying this act, which wrought effectually on the mind of Elisha, and constrained him to devote himself wholly to the Lord.
Now this will serve to shew the true nature of conversion in general.
God makes use of different means for the conversion of mankind
[Many he awakens by some remarkable dispensation of his providence [Note: Mat 27:54.] Many he enlightens by the preaching of his word and many, without any external means, he leads to the knowledge of himself by the teaching of his Holy Spirit ]
But whatever be the means, the work is his alone
[There is not any more power in the creature, no, not even in miracles, to effect the conversion of men, than there was in the mantle cast upon Elisha. There were thousands who saw and heard all that took place at our Saviours death, as well as the centurion, and yet remained unaffected with it. Multitudes also heard the preaching of our Lord and his Apostles without experiencing from it any saving influence. The external call, by whomsoever given, has been resisted by myriads in every age [Note: Rom 10:21; Mat 23:37.]. That which alone has made the difference between one man and another, has been the influence of the Holy Spirit accompanying the word: Neither Paul nor Apollos could effect any thing; it has been God alone that gave the increase [Note: 1Co 3:5-7.]: He has revealed his arm [Note: Isa 53:1.], and made men willing in the day of his power [Note: Psa 110:3.]: He has breathed upon the dry bones, and bid them live [Note: Eze 37:1-10.].]
A divine energy was felt by Elisha; as appears clearly from,
II.
His prompt obedience
Instantly he ran after Elijah in token of his desire to become his stated attendant
What appears to have expressed reluctance, proceeded in reality from no such feeling
[Elisha desired to go home first and salute his parents, and then to wait upon Elijah. Had this arisen from a desire to defer his obedience to the heavenly call, it would have been wrong; because the call of God supersedes every other consideration under heaven [Note: Luk 9:59-62.]. But it arose from a love to his parents, and a desire to approve himself to them as a duteous son. He was sensible that they must wonder at the sudden change that had taken place in his views and conduct; and he was desirous to shew them at least that his zeal for God had not diminished his regard for them. In this view there can scarcely be a more useful example found in all the sacred records. Young people, when first made to feel the importance of a heavenly life, are apt to forget, that they ought by every possible means to win their parents. They should cultivate to the uttermost a meck, humble, conciliatory spirit; and shew, that, if they be constrained to act in opposition to the wishes of their superiors, they are not actuated by conceit or self-will, but by a sense of paramount obligation to God. They should be as careful as possible to evince the excellency of their principles by the modesty of their demeanour, and by their increased endeavours to fulfil every relative and social duty. This would render religion amiable in the eyes of many, who, in the conduct of their children or dependents, find nothing but stumbling-blocks and occasions of disgust.
The making a feast also of two of his oxen may appear strange: but we apprehend that it was done in much the same spirit as that which he manifested towards his parents. His destroying a yoke of oxen with their instruments might be intended, in part, to shew, that he henceforth renounced all secular employments; and, in part, to express love to all for whom he made the feast. In this view it strongly confirms all the foregoing observations respecting his parents; and teaches us to cultivate every benevolent disposition towards the people of the world, whilst we separate from their company, and condemn their practice. If from a sense of duty we come out from them and are separate, and shun all unnecessary conformity to their ways, we should give them no room to think that we either hate or despise them; but should convince them, that, like Noah, we would press them all into the ark, if they would but listen to our voice, and comply with our advice.]
He instantly became an attendant on Elijah, and ministered unto him
[Though from his ploughing with twelve yoke of oxen it appears that he was a man of some consideration, yet he did not think it any indignity to wait upon Elijah as a menial servant [Note: 2Ki 3:11.]. His reasons for this were various. He did it doubtless from a sense of love to God. Knowing that Elijah was greatly beloved of the Lord, and feeling that he himself had received through his instrumentality the richest blessings to his soul, he delighted to express his love to God by his zeal in the service of this distinguished prophet.
Moreover Elisha hoped now to be himself useful in advancing the cause of God in the land. It was true, that, as a novice, he could add but little to Elijah: but he hoped to learn from that honoured servant of the Lord, and to receive from his instructions and example, lessons, which might be of the utmost service to himself in the future execution of his own office: and for the attainment of such benefits he judged that no sacrifice could be too great, no service could be too laborious.
This shewed that there was on Elishas mind not a mere transient impression caused by the novelty of this extraordinary call, but a real radical change of heart, agreeably to that which has been manifested by all true converts [Note: Exo 3:1; Mat 4:18-25; Mat 9:9; Mat 19:27.], and that which St. Paul represents as having taken place in the Macedonian Church; They gave themselves to the Lord, and unto us by the will of God [Note: 2Co 8:5.].]
We shall conclude with a few words,
1.
Of inquiry
[We ask not whether any of you have ever been called either suddenly or in any extraordinary manner to serve God? but we ask whether your mind and heart have ever been so changed, that, from following nothing but this world, you have been brought to serve and follow the Lord Jesus Christ? This is a change which all must experience. This is conversion, in whatever way it is effected: and nothing but this constitutes conversion. Put away then all fanciful and enthusiastic notions about the time or the manner of conversion, and examine carefully into its effects as daily visible in your life and conversation ]
2.
Of advice
[If any of you are convinced that it is your duty to give up yourselves to God, guard against every thing that may cause you to waver in your purposes. Your dearest friends and relatives will be ready to say, Spare yourself: but you must not yield to any such entreaties. They will tell you, That you will injure your worldly prospects: but so did ElishaThat there are few who approve and countenance such conduct: but so Elisha found it, there being not one, except his master Elijah, that openly espoused the cause of God;That you will subject yourself to persecution: but it was in a season of bitterest persecution that Elisha joined himself to Elijah. As to the manner of conducting yourselves towards your parents or superiors, we again say, Behave with meckness, with modesty, with love: Kiss your father and your mother; but do not prefer them before your God [Note: Mat 10:37.]. There are two extremes against which you must guard, namely, a rough, petulant, self-willed determination to follow your own way, without any regard to the feelings or sentiments of your superiors, on the one hand; and an easy complying temper that sacrifices duty to interest, on the other hand. The union of meekness with fidelity, and of love with firmness, is that at which you must aim; combining the wisdom of the serpent with the harmlessness of the dove.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(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.
REFLECTIONS
PAUSE, Reader! over this chapter, and take another view, not less profitable to our souls, though less to the prophet’s honour, than what we regarded before in the conduct of Elijah. In the former chapter we beheld him, indeed, strong in the Lord, and in the power of his might. But here we see him, and human nature in him, shrinking at the bare apprehension of fear, and running away from the post of duty, as if Elijah’s God could no more save. But Reader! let me charge it upon my own heart, while I earnestly and affectionately recommend it to yours, let neither of us lose sight of the sweet and blessed lesson the Holy Ghost most graciously holds forth to our view, in the contemplation of the short-comings of his faithful servants. When we see a prophet thus shrinking with fear at the threat of Jezebel; or an apostle, like Peter, at the charge of a servant maid; for what doth the example serve in either case, in such eminent followers of the Lord, but to teach us how far short the highest characters are from perfection; and that they, as well as we, stand in need of the same justifying righteousness of the Lord Jesus, whose holy life is the only righteousness which comes up to the standard of the divine law. Yes! dearest, blessed Jesus! most fully we are hereby taught, and our souls rejoice in the contemplation, that none but thou canst justify thy people. In thy name, O Lord, would my soul rejoice all the day, and in thy righteousness make my boast.
Let us, Reader, also gather another sweet lesson from this chapter; and in the precious assurance the Lord gives his prophet, that while he thought himself the only one left of the Lord’s servants, there were seven thousand; let us take comfort that even now, in the present dark and degenerate day, there is still a remnant according to the election of grace. Yes! Reader! though it be but a remnant, and a small remnant, yet Jesus hath said; Fear not little flock, it is your heavenly Father’s good pleasure to give you the kingdom. Jesus will preserve it. For it is the Father’s gift; it is Jesus’s own purchase; and the conquest of his Spirit’s grace on the heart; and therefore it must be preserved, And however small, or inconsiderable in the eyes of men, yet when the whole come to be brought together in glory, it will form a multitude which no man can number. In my Father’s house, (saith Jesus) there are many mansions. Lord! grant, if it be thy blessed will, both to Writer and Reader, to be found among that multitude.
Lastly. Reader! let both of us from this chapter be very diligent while reading the call of Elisha, to see that we make our calling and election sure. Oh! for grace to discover the preventing, unexpected, unmerited and sovereign call of God! Dearest Jesus! do thou pass by, and cast thy mantle upon us: thou Lord God of the prophets! do thou give Us the yielding, willing heart, to follow thee at thy call. And do thou grant that we may leave the oxen, the cares of the world, father and mother, and all creature enjoyments, and like Elisha, run after thee whither soever thou goest; and like Ruth, to Naomi, may resolve to live with thee, and to die with thee, convinced that to live is Christ, and to die is gain. Oh! for faith, precious faith to have Jesus for our portion; for in him we have all things.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ki 19:21 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.
Ver. 21. And took a yoke of oxen. ] The same likely wherewith he ploughed, to show that he was now of another vocation.
And gave unto the people.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
instruments = implements. Compare 2Sa 24:22.
Fuente: Companion Bible Notes, Appendices and Graphics
boiled their flesh: 2Sa 24:22
gave unto: Luk 5:28, Luk 5:29
ministered: 1Ki 18:43, Exo 24:13, Num 27:18-20, 2Ki 2:3, 2Ki 3:11, Act 13:5, 2Ti 4:11, Phm 1:13
Reciprocal: 2Ki 6:15 – servant 1Ch 21:23 – the oxen 2Ch 32:4 – find Mat 4:20 – General Mat 8:21 – suffer
Fuente: The Treasury of Scripture Knowledge
1Ki 19:21. From him From Elijah to his parents; whom when he had seen and kissed, he returned to Elijah. The instruments That is, with the wood belonging to the plough, &c., to which more was added, as occasion required: but that he burned, to show his total relinquishing of his former employment. And gave unto the people That is, he made thereof a feast for his servants who had been ploughing with him, and for him, and his other friends and neighbours who came to take their leave of him. Hereby he showed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment. It is of great advantage to young ministers to spend some time under the direction of those that are aged and experienced; and not to think much, if occasion be, to minister unto them. Those who would be fit to teach, must have time to learn: those should first serve, who may hereafter rule.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:21 And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the {k} instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.
(k) He would not stay till wood was brought, so great was his desire to follow his calling.