Eli8ha
Tlie son of SImphat, of the tribe of Issachar, the disciple and 8Ucces.sor of the proi]het Elijah. He is first mentioned in the threefold commission with whicli Elijah is charged by J" at Horeb (1 K I'.t'"). Obeying the divine voice, Elijaligoesto Abel-meholah (' nieailow of the dance,' probably 'Ain Ildweli) in the N. part of the Jordan Valley, not far from his native Gilead, where he finds E.
ploughing with twelve yoke of oxen in one of the rich level fields of his tatlier's heritage, eleven yoke being witli his servants, and he last with the twelfth (19"). Leaving tlie high- way, Elijah paases over to him, and tlirows liis mantle over his shoulders — a symlKjlic act of double significance : he adopts E. as his son, and invests him with the prophetic office. No word is spoken, but the symbol is understood. Elijah, probably resuming his mantle, strides on, leaving E.
amazed at the sudden call, and bewildered by the necessity of making so tremcmlous a deci.sion. But the young man's natural shrinking from so high a calling — a hesitation similar to that of Moses, Isaiah, Jeremiah — is (juickly overcome by the consciousness that this is a call from Go<r. Running after Elijah, he declares his readiness to follow him, only begging permission to return and give the kiss of farewell to his father and mother.
The mention of domestic ties onens Elijah's eyes to the greatness of the sacrifice lie is calling E. to make : perhaps it is too great for the youth ; at any rate his choice must be voluntary and de- lil)orate ; the casting of the mantle over him was in itself nothing. There is no accent of rebuke, but tender eonsider.ition for E.'s natural feelings, in the austere [iiophel's testing words : ' Go back again, for what have I done unto thee?' E. how. ever, has made his choice.
He is ready to leave father and mother, and houses and lands, and marks his act of self-renunciation by a sacrifice which has sacramental significance. Unyoking the oxen from his plough, he slays them, and taking the plough, the goad and the yokes for fuel, roasts tlie tlesh of the oxen, and invites his people to a farewell feast. Then, having kissed his jjarents, he follows Elijah, and ministers unto him.
One graphic touch indicates his relation to the greater prophet : he is referred to as ' E. the son of Shaphat, who poured water on the hands of Elijah ' (2 K3"). They seem to have been together some six or seven years (1 K 22', 2 K 1"). How and where this time was spent is not definitely stated. There is no evidence that Elijah ever called E. to be a dweller in desert solitudes.
There are rather indications that during these years they lived in familiar intercourse with the sons of the prophets (2 K 2). The narrative of Elijah's last journey shows tlie deep filial afl'ection, as well as reverence, which he had awakened in his disciple. See Elijah. From the scene of the translation, Elisha returns bearing Elijah's mantle, and endued with a ' double portion ' of his spirit. Thus began a prophetic career in N.
Israel which lasted for more than half a century, during the reigns of Jehoram, Jehu, Jehoahaz, and Joasli. E. is Elijah's spiritual successor, but he presents in many respects a striking contrast to his teacher. Only metaphorically does he wear Elijah's mantle : after its first display it appears no more. He wears the common garments (O'lj? 2 K 2'-'), and carries the walking-staff of 'ordinary grave citizens,' sometimes using it for working miracles (2 K 4*).
With his bald head, he does not escape unfavourable comparison with the prophet of the flowing locks (2 K 2-^). E. is no son of the desert. Brouglit up at a peaceful farm in the Jordan Valley, amid the sweet charities of liome(l K 19-'"), he always prefers human companionship. He is generally found in cities, sojourning at Jericho among tlie sons of the prophets, or dwelling in his own house at Samaria or at Dothan (2 K 6"'-). A prophet's chamber is built for him by a lady of Shunem (4'°).
Elijah's power was derived from communion with J" in lonely mountains and valleys ; E. is helped by the strains of music — ' the hand of J" ' is upon him when the minstrel plays (2 K 3'»). Klijah's short career was memorable for a few grand and impressive scenes, E.'s long career is marked by innumerable deeds of mercy. Both in public and in private life his activity is inee.s.sant. lie enters palaces not as an enemy, but as a frien<l and counsellor.
Kings reverently address him as ' father ' (2 K G'-' 13"). The kings of Israel, Judah, and Moab come to seek his advice in war (3""'"). The king of Syria consults him in sickness, and oilers him costly presents (8'- '). The king of Israel comes to receive iiis parting counsels (LS""'"). Hit influence at court and in the army would immcdi ately secure a boon for a friend from the king or the captain of the host (4").
He is exjiert in camp-Iife, ambush, and scouting, and more than once is the means of saving the life of the king (G'"). Even more than in palaces is he welcome in the homes of the people. He is ' the holy man of God who passeth ty us continually' (4*). Most of his miracles are deeds of gracious and homely beneficence. Elijah began his career by predict- ing a famine in the land ; E. begins his by liealing a spring, that there might not be ' from thence any more death or barren land ' (2^').
694 ELISHA ELISHA Several of E.'s recorded words and deeds seem to show how much he profited by the chastening experience — and it may be by the direct teaching — of Elijah. He has learned the lesson of tolera- tion : when Naanian inquires if it is possible to reconcile the homage due to Rimmon with loyalty to J", E. sends him away with a word of peace (5'").
He knows how to temper justice with mercy ; he forgives his own and liis country's tierce enemies when he has them entirely in his hands (6-^). Yet he has his master's sternness when it is needed. He refuses to speak to Jehoram king of Israel, that ' son of a murderer ' (3" 6*-). Not in vain was it prophesied at Horeb, ' him that escaiieth from the sword of Jehu shall E. slay.' It is E. who devises the plot that leads to the overthrow of the house of Ahab (9'"').
And though he weeps for his country wlien he foresees the evil which the ferocious Hazael will bring upon Israel, yet he does not shrink from anointing him king of Syria (8"- "). As a prophet E. had no new truth to proclaim. But he exercised a wide and lasting intiuence as the head of the prophetic guilds for more than half a centtiry. The sons of the prophets regard him with profound reverence (2"), and obey him implicitly (9'). E.'
s single aim is to complete the reforms begun by Elijah — to re-establish the ancient truth, and repel heathen superstition. He is a statesman as well as a prophet. Among all the prophets, none intervene in the highest national aft'airs more boldly than E., and none so success- fully. For many years he eagerly watches every turn of events.
When the nation is ripe for revolution, he summons the destined man at an opportune moment, puts an end to the Tyrian domination, and extirpates the base Tyrian super- stition. After the fail of the Omrite dynasty, he is the trusted friend and sagacious adviser of the house of Jehu, and the strength and inspiration of Israel in all its trials.
Even to old age his zeal bums unquenchable : in the closing scene of his life the patriot is as evident as the seer ; and his bequest to Israel is hope (IS"""). E. has no stormy spiritual experience like his master, and does not hold such immediate converse with J", yet he too has visions.
He sees Elijah borne away to heaven by chariots and horses of fire ; and at Dothan, wlien the town is surrounded by enemies, and his servant cries out to him in fear, he bids the young man look to the mountains, and see that they are full of chariots and horses of fire round about Elisha (6"). It is impossible to arrange the events of E.'s life in chronological sequence.
While the topography of the narrative is often precise, there is a singular want of detiniteness as to personal names and dates. The only indication of time afforded by several of the anecdotes is the mention of the ' king of Israel ' ; but as no name is specified, the reader is left to conjecture which of the four kings who were the prophet's contemporaries may be referred to. It is imjiossible to say in whose reign the cure of Naaman, or the attempt of the Sjrrians to capture E., took place.
In .some cases occurrences are obviously grouped together, according to the connexion of their contents (2 K 2. 4). In others no principle of arrangement is apparent, and the loose connexion of the narratives becomes very awkward. For instance, the siege of Samaria by the Syrians is described immediately after it has been stated that ' the bands of Syria came no more into the land of Israel ' (6'-^'- ).
Gehazi appears in familiar intercourse with ' the king of Israel ' after the account of his punishment with leprosy (5-'' 8') ; and the visit of Joash to B. during the prophet's last illness is related just after the mention of the death of Joash (13"'). Most of F.'
s deeds and experiences are set do«Ti before the account of Jehu's revolution ; but the jirophet lived 45 years after that event, and his influence in the nation was certainly greater, and his deeds of beneficence probably more numerous, after than before the overthrow of his enemies. The narratives are for the most part a record of E.'s activity as a seer, diviner, and worker of miracles, rather than as a prophet in the usual sense of the word.
The ordinary prophet is a revealer of spiritual truth, and a preacher of righteousness. If he is represented as working miracles at all, they are entirely subsidiary to his teaching functions. But the reminiscences and tra- ditions of E. represent him chiefly as a wonder- worker. He suspends the laws of nature (6°), fore- sees future events (8'-), divines the secret thoughts of men (5- 6'-), and knows what events are happen- in" out of sight or at a distance (G*).
It will be convenient (A) to group together E.'s deeds in his more private capacity, and afterwards ' (B) refer to his achievements as the friend and adviser of kings. A. (1) Recrossing the Jordan after Elijah's trans- lation, E. either dwells or sojourns {2a-)a.t Jericho, lately rebuilt (1 K 16*^) in a 'pleasant situation' (2 K 2"), the fertility of whose groves and gardens was due then, as always, to its perennial spring.s. At the time of E.'
s visit one of these springs has noxious properties, which make it unfit for drink- ing, and injurious to the land (2''). The citizens represent the facts to E. , who, taking salt in a new vessel, casts it into the spring, and in the name of J" declares the water healed (2-^). (2) From Jericho E. goes to Bethel, which he had lately visited with Elijah (2^*).
Passing through the wooded gorge (now called the Wady Suweinit), which leads up to the town, he is met by a noisy troop of boys, who, though they were probably very respect- ful to the great and awful Elijah, stand in no fear of his youthful successor, and rudely greet him with shouts of ' Go up, thou bald head ! ' E. turns and curses them in the name of J", and two she- bears come out of the wood and rend forty-two of them in pieces. One naturally asks if this narra- tive is literal history.
The extreme severity of the punishment is evidently out of all proportion to the ott'ence. The deed is strikingly in contrast to E.'s conduct on other occasions (see especially 2 K 6^-"). One MS of the Sept. inserts the word iXWa^ov ('they pelted him with stones'), the tran- scriber evidently feeling the moral difficulty. Some of the Rabbis say that E. was punished with sick- ness for the deed.
The story probably had some basis in fact, but in its present form it reads like a folklore tale, of the kmd familiar in all lands, intended for the admonition of rude and naughty children. (3) The widow of one of the sons of the prophets — the name and place are wanting — is in debt, and her sons are about to be taken away by her creditor and sold as slaves. She has nothing left in her house but a pot of oil, but E.
causes the oil to multiply till it fills all the vessels she can borrow from her neighbours. HaWng sold the oil, she pays her debt, and lives with her sons on the surplus (2 K 4'-'). (4) The next reminiscence (2 K 4*"") gives a charming picture of private life in Israel. As E. chances to pass the village of Sliunem (now S61am, three miles from Jezreel.on the slopes of little Hermon), be is pressed to accept hospitality by a lady of substance.
Whenever he passes that way again, he turns in to eat bread. The lady is so impressed by the character of the man of God that she persuades her husband to build a chamber on the roof of the house, to which the prophet may have free access at all times. As a recompense for her kindness, E. grants her fondest wish : a child is bom to her. After some years— ELISHA KLISHA 69& the narrative goes on without break — her son dies of sunstroke. The la<ly riiles to Carniel, and Buniiiions E.
, wlio comes and restores the boy to life. (5) E. is next found re.siding at Gilgal, with the Bona of the prophets, during a famine (4^-*'). People are subsisting on any roots tliat can be found. One of the young propliets brings home some wild gourds (ni',?5, Vulg. coloci/tithic/ds agri), and shreils them into the caldron, uut when they begin to eat, the taste reveals the presence of poison, and they cry out, 'O man of God, there is death in the pot.
' IJring meal,' answers the wonder-worker, and forthwith the dish is rendered harmless and wholesome. (6) Apparently during the same famine, wliile E. is still living at Gilg.il, he is visited by a farmer from IJaal-shalisliah (4^-" ), who brings him a present of lirst-fruits— twenty loaves of new barley and a sack full of fresh ears of com (Lv 2" as"). E. bids his servant set them before a hundred men. The servant hesitates, but the small sup|ily is miraculously rendered .
sutticient for the whole company. (7) The next narrative (2 K 5) gives an account of the healing of Naaman — the only miracle of E. which is referred to in the NT (Lk 4^). Naaman, commander-in-chief of the army of Syria, being alllicted with the most malignant kind of leprosy (the white variety, v.^), hears of the prophet in Samaria through a Hebrew maiil, kidnapped in a border foray and taken into his household. He resolves to visit the great healer.
Wlien he arrives at the prophet's door, attended by his train of horses and chariots, E. sends a servant to direct him to go and bathe seven times in the Jordan. Naaman, who has expected a deferential reception and a striking ceremonial, is enraged by the .seeming want of courtesy, and even more by the nature of the prescription. But his servants calm his rutiled temper; and when he obeys the projphct's command, liis flesh comes again as the flesh of a little child.
He returns to thank and reward his benefactor, but E. refuses to touch any of the presents which are pressed on his accept- ance. Naaman, made to feel by E.'s self-denial that the glory is due to E.'s God, resolves to be- come a worshipper of .)" He asks permission to take earth from Israel, that he may erect an altar to the God of Israel ; his idea being the popular one, that J" was a local deity, and could only be worshipped on his own soil. E. does not seel< to correct his mistake.
He even gives the proselyte fermission to continue to pay outward homage to {iiiiTiion, the god worshipped by the king of Syria (5"-'"). Naaman having departed in peace, E.'s servant Gehazi follows him, and by dint of lying obtains the trea.sure which E. refused. But E. divines his dishonesty, and dooms him and his house to be alllicted with the leprosy of Naaman for evi'r (5"). (8) The sons of tlie prophets, who are inrrea.
sing in numbers, resolve to build a larger dwelling-place by the Jordan, While they are engageil in felling trees, the head of a borrowed axe Hies oir and falls into the water. It would be vain to search for it in the deep and turbid river. Hut a cry brings the man of God to the spot. He breaks oil' a stick and casts it into the stream, and forthwith the iron comes to the surface, and is restored to its jiosscssor. B. The remaining narratives exhibit E.
in his relation to kings and rulers, and recount some of his services to his country as an inspired seer and wise counsellor. (1) E. is with the confederate armies of Israel, Judali, and Edom, in a campaign again.st Mesha, king of Moah (2 K 3"'"). His presence is not discovered till the armies are perishing for lack of water. When the three kings, in their extremity, come to him for counsel, ho refuses to have anything to do with the king of Israel, bidding him go to the prophet.
sof his father Ahab and his mother Jezebel. Bnt out of retpect for Jehoshaphat, king of Judah, he con.sents to give his advice. When a minstrel plays before Tiir,. and the hand of J" is upon him, he commands that deep trenches be dug, and prophesies that though they shall see no rain, yet the valley will be tilled with water. His orders are obeyed, and next morning, owing to a plentiful fall of rain high among tlie mountains of Moab, the torrents swell. and all the country is tilled with water.
(2) The a very pleasing light, fearless though an host next narrative ( itry IS 111 2 K G"-^ presents the iirophet in encamps against him, conlident though war rises against him, and magnanimous in his treatment of his ballled enemies. Marauding bands of Syrians have made numerous incursions into the north country, but all their movements have been mysteriously checkmated. Whenever they have laid an ambush in ' such and such a place,' Pj.
has warned the king of Israel to avoid thesi)ot, thereby saving the king's life 'not once nor twice.' Ben- hadad, finding all his designs frustrated, begins to suspect treachery in his camp. When he hears the true explanation, he sends a strong force of hor.ses and chariots to Dothan to capture Elisha.
After comforting his alarmed servant with a vision of the spiritual hosts that always surround the dwellings of the just, the prophet goes down to meet the Syrians, and in answer to his prayer they are struck with blindness (Q""!iiC, a word fouiul only here and in (Jn ID", probably meaning illusion, d/3Xei/'(o).
Then telling them, evidently not witliout a relish of the ludicrous aspect of tlie situation, that they have lost their way and come to the wrong city, he otrers to conduct them to the person whom they are seeking. He leads them into the heart of Samaria, \\lien their eyes are opened in answer to E.'s prayer, they lind them- selves at the mercy of the enemy. The king would have destroyed them, but E. enjoins him to set food before them, and send them back to their master.
An enemy at once so ijowerful and so merciful makes such an im[iression upon tlie Syrians that their marauding expeditions entirely cease. (3) The next incident ((>=•"'■), though intro- duced witliout remark immediately after the last, evidently occurred at a dill'erent time. The king of Syria gathers a great army to besiege Samaria. E. encourages the men of Israel to defend their city to the last.
When the besieged are reduced to famine, he still counsels no surrender, and heartens the people with the prophecy of coming deliverance. The king of Israel — who is not named— wishes to capitulate. He vents his help- less rage upon E., and vows to take his life, because the prophet will not swerve from his purpose even when the people of the city are eat- ing the flesh of their own children. While E. is in his hou.
se giving counsel to the elders of Israel, he divines that a messenger of the king is on his way to lake his life, and that the king is following close behind. When the king enters, the prophet declares that on the morrow there will bo abund- ance of food at the gate of the city. One of the king's ollicers sneers at the sanguine prediction : ' Yes, no doubt, J" will open windows in heaven I And yet can this thing be?' E. retorts that the officer will see the abundance, but shall not eat of it.
During the night there is a panic in the Syrian host, the camp is deserted, and eveiy part of the prophecy fullilled. (4) Wo next lind E. at Damascus. Having heard of the mortal sickness of Benhadad, he realizes that the time has come to execute the commission which Elijah received at Sinai, by anointing Ilazael to be king of Syria. No sooner does E., who.se fame as a iir(>i)liet has now spread far beyond Israel, enter the city of Damascus, than the tidings are carried to the palace.
King Ben- 696 ELISHA ELISHAH hadad immediately sends Hazael, his commander- in-chief, laden with presents, to inquire of the seer if he may recover of his sickness. E.'s reply is un- certain : according to one reading, he bicfs Hazael return and tell the king that he shall surely recover ; according to another readin'' {the h'thibh, and therefore probably authentic), Hazael is to reply that Benhadad shall surely die. At any rate, E.
leaves Hazael in no doubt that the king is not to recover, and that his succe-ssor is none other than Hazael himself. But it is a hard task which J " has laid upon E. — to anoint the man whom he knows as the destined scourge of Israel. E. , as he looks steadfastly in the fierce captain's face and foresees the coming evil, bursts into tears. Wlien Hazael inquires what this weeping means, E. shows him his future.
The Syrian, wlio has no ear for the tale of Israel's sufferings, and thinks only of the promise of personal distinction, replies ironically that the task is too great for a dog like him. But E. assures him in plain words that J" has chosen him to be king of Syria. (5) The chief business of E.'s life is to avenge the crimes and apostasy of the house of Ahab. The mission to anoint Jeliu king over Israel, which Elijah did not live to fultil, must be carried out by his successor.
During a war between Israel and Syria for the possession of Ramoth-gilead, Ahab's son Jehoram is wounded, and goes home to Samaria to be cured. His ally the king of Judah leaves the army, and goes to visit him (S'-'*'). During their absence E. calls one of the sons of the prophets, and sends him to Ramoth-gilead, with instructions to seek out Jehu, and secretly anoint him king. As soon as Jehu divulges the secret to his brother officers, they proclaim him king, and the whole army at once espou.
ses his cause. The nation has long been ready for a change, and the house of Omri falls without being able to strike a blow in self-defence (y-). (6) E. lives to extreme old age, and his last thoughts are given to his country. It is sad to reflect that, in spite of all his labours, Israel has become feeble and dependent.
During the reigns of the pusillanimous sons of Jehu, the S^Tians have done to Israel according to their will, and the nation has more than once been brought to the verge of extinction. But Jehu's grandson Joash is a youth of great promise, and E. sees in him one capable of making Israel once more independent and prosperous. 'I'he young king comes down to visit the aged prophet as he lies on his peaceful death-bed (13"°-). The king is moved tx) tears.
No words could be more appropriate than those in which he addresses the prophet : ' My father, my father, the chariots of Israel and the horsemen thereof.' E. has still the spirit of the master to whom he first applied these words (2 K 2'-). To impress on the young king's mind a sense of his iluty, he uses a hne piece of symbolism.
The window is opened eastward, toward the country of the enemy, the king's bow is pointed in that direction, the prophet's consecrating hand is laid on the king's right hand, and 'the arrow of J"'8 deliverance, of deliverance from Syria,' is dis- charged. "The king is then commanded to take up a sheaf of arrows and smite the ground. He smites only three times, and halts.
This does not please the zealous old prophet : before closing his eyes he would fain have foreseen that the enemies of the people of J" would be defeated five or six times ; as it is, the king has only energy enough to smite them thrice. There is one other tradition regarding E., and tliat the most marvellous of all. His wonder- working power does not terminate with his life.
In the spring of the year after his decease a burial is taking place in the cemetery which contains his sepulchre, when it chances that a band of maraud- ing Moabites comes in sight. The moumeis, In their eagerness either to attack or to escape from the invaders, hastily place the corpse in the tomb of Elisha. No sooner does the body touch the bones of the prophet than the dead man revives and stands upon his feet (IS-*') Tlie foundation of E.'
s character is laid in the strong attections of his home-life (1 K 19"). He learns to call the great ascetic propliet his ' father,' but he never ceases to be attached to his fellow- men. While his career is less impressive than tliat of Elijah, his achievement is to make a common life illustrious.
It cannot be said that all the narra- tives show him in an equally favourable light, but on the whole he is represented as humane, large-minded, tender-hearted, a prophet called to comfort, heaJ, and reconcile. Interesting side- lights are thro^^^^ on his character.
His (juick per- ception of the litness of things is evidenced by his choice of beasts for a burnt-oU'ering and fuel for his sacrifice (1 K 19-'), his sense of humour by his treatment of the Sjrrian emissaries (2 K 6"), and his tenderness of heart by his tears over Israel's coming misfortunes (2 K 8"). He is constantly (29 times in all) called the man of God, and he proves his love of God by loving men. His religion is to visit the fatherless and widows in their affliction (2 K 4').
And amid all the seductions of court favour he retains the true prophetic simplicity of character and contempt for worldly wealth (5"). Like his great master Elijah, he is eulogized by the son of Sirach (Sir 48"-^*}. Some of E.'s miracles — the dividing of the Jordan, the increase of the widow's oil, the restora- tion of the Shunammite's son — are almost identical with the recorded miracles of Elijah.
The heal- ing of the leper and the multiplying of the barley loaves bring to mind some of tne miracles of Jesus. But it has often been remarked that to find parallels to the miracles of the iron axe-head made to swim, the noxious well healed with salt, the poisoned pot rendered harmless with meal, and the dead man quickened by the touch of the prophet's bone.s, we must go outside the Scriptures. Stanley says that ' E.'s works stand alone in their likeness to the acts of the mediaeval saints.
There alone in the sacred history the gulf between biblical and ecclesiastical miracles almost disappears.' And Farrar compares the stories of E. to ' other Jewish haggadoth, written for edification in the schools of the prophets, but no more intended for perfectly literal acceptance in all their details than the lire of St. Anthony or St. Francis.' Elisha is canonized in the Greek Church, his festival being on the 14th of June. Literature.— Driver, LOT 186 f. : Wellhausen, Comp. 8889.; W. R.
Smith, Proph. oj Itr. 85 fl., IIB, 208 1.; Cornill, Isr. Praph. 14 1.. 33fl. ; Kittel, UM. of Ueii. U. 214 1., 268, 278, 280 fl., 290, 292 J.; Farrar, Bkt. of Kings, U. cit. ; Kuenen. lid. of Iw. i. 360 ff. ; Oraetz, Hist, of Jews (tr. by B. Lowj), i. 213 ; Renan, Hist, of People of Itr. (Eng. tr.), iL 229 9. ; MonUflore, Uibbert Lect. p. 94 1. ; Maurice, Prnphett and Kingt, 142 ; Liddon, Sermotu on OT Subject), 195-334. J Strachan