Difference between revisions of "Elisha"

<p> ("God for salvation".) [[Eliseus]] in New Testament. Shaphat's son, of [[Abel]] Meholah ("meadow of the dance"), in the [[Jordan]] valley. See his call: [[Elijah]] . He was engaged at field work, 12 yoke before him, i.e. himself with the 12th while the other 11 were in other parts of the field; or, as land was measured by "yokes of oxen," he had plowed land to the extent of nearly 12 yokes, and was finishing the 12th: either view marks his being a man of substance. [[Hengstenberg]] regards the twelve as marking him the prophet of the whole covenant nation, not merely of the ten tribes. Whether formally "anointed" with oil or not, he was really anointed with the Spirit, and duly called by his predecessor to the prophetic office by Elijah's crossing over, and hastily throwing upon him the rough mantle, the token of investiture, and then going as quickly as he came. [[Elisha]] was one to act at once on God's first call, at all costs. </p> <p> So bidding farewell to father and mother (contrast &nbsp;Matthew 8:21-22; "suffer me first to go and (tend my father until his death, and then) bury my father"; and &nbsp;Luke 9:61-62, where the "bidding farewell" involved in that particular case a division of heart between home relations and Christ, &nbsp;Luke 14:26; &nbsp;Matthew 10:37; &nbsp;Philippians 3:13), and slaying a yoke of oxen and boiling the flesh with the wooden instruments (compare &nbsp;2 Samuel 24:22), a token of giving up all for the Lord's sake, he ministered to Elijah henceforth as Joshua did to Moses. His ministry is once described, "Elisha who poured water on the hands of Elijah." He was subordinate; so the sons of the prophets represent it: "Jehovah will take away thy master (Elijah) from thy head" (&nbsp;2 Kings 2:3). Yet his ministry made an advance upon that of his master. </p> <p> The mission of Elijah, as his name implied, was to bring [[Israel]] to confess that [[Jehovah]] alone is God ( ''''''Εel''''' ); Elisha further taught them, as his name implies, that Jehovah if so confessed would prove the salvation of His people. Hence, Elisha's work is that of quiet beneficence; Elijah's that of judicial sternness upon all rebels against Jehovah. Contrast &nbsp;1 Kings 18:40 with &nbsp;2 Kings 5:18-19. Elisha, the healer, fitly comes after Elijah, the destroyer. The latter presents himself with the announcement, "as Jehovah God of Israel liveth ... there shall not be dew nor rain these years": the first miracle of the former is, "thus saith Jehovah, I have healed these waters (by casting in salt, the symbol of grace and incorruption), there shall not be from thence any more death or barren land." The large spring N.W. of the present town of [[Jericho]] is the traditional object of the cure (Ain-es-Sultan). </p> <p> Elijah, like a Bedouin, delighted in the desert, the heights of Carmel, and the caves of Horeb, and avoided cities. Elisha on the contrary frequented the haunts of civilization, Jericho (&nbsp;2 Kings 2:18), [[Samaria]] (&nbsp;2 Kings 2:25), and [[Dothan]] (&nbsp;2 Kings 6:13), where he had a house with "doors" and "windows" &nbsp;2 Kings 4:3; &nbsp;2 Kings 4:9; &nbsp;2 Kings 4:24; &nbsp;2 Kings 6:32; &nbsp;2 Kings 13:17). He wore the ordinary [[Israelite]] garment, and instead of being shunned by kings for sternness, he possessed considerable influence with the king and the "captain of the host" (&nbsp;2 Kings 4:13). </p> <p> At times he could be as fiery in indignation against the apostate kings of Israel as was his predecessor (&nbsp;2 Kings 3:13-14), but even then he yields himself to the soothing strains of a minstrel for the godly Jehoshaphat's sake, and foretells that the ditches which he directs to be made should be filled with water (the want of which was then being sorely felt), coming by the way of Edom; this took place at the S.E. end of the [[Dead]] Sea; the route of the confederates Judah. Israel, and Edom, in order to invade the rebelling [[Moabite]] king [[Mesha]] from the eastern side, since he was (according to the Moabite stone) carrying all before him in the N.W. </p> <p> Like Elijah, he conquered the idols on their own ground, performing without fee the cures for which [[Beelzebub]] of [[Ekron]] was sought in vain. At Bethel, on his way from Jericho to [[Carmel]] (&nbsp;2 Kings 2:23), where he had been with Elijah (&nbsp;2 Kings 2:2), he was met by "young men" ( '''''Narim''''' , not "little children"), idolaters or infidels, who, probably at the prompting of Baal's prophets in that stronghold of his worship sneered at the report of Elijah's ascension: "Go up" like thy master, said they, "thou bald head" ( '''''Qereach''''' , i.e., with hair short at the back of the head, in contrast with Elijah's shaggy locks flowing over his shoulders; '''''Gibeach''''' is the term for bald in front). Keil understands, however, "small boys" to have mocked his natural baldness at the back of his head (not with old age, for he lived until 50 years later, &nbsp;2 Kings 13:14). </p> <p> The God-hating spirit which prevailed at calf-worshipping [[Bethel]] betrayed itself in these boys, who insulted the prophet of Jehovah knowingly. The profanity of the parents, whose guilt the profane children filled the measure of, was punished in the latter, that the death of the sons might constrain the fathers to fear the Lord since they would not love Him, and to feel the fatal effects recoiling on themselves of instigating their children to blaspheme (&nbsp;Exodus 20:5). Elisha, not in personal revenge but as Jehovah's minister, by God's inspiration, pronounced their doom. Two [[Syrian]] she-bears (corresponding to the Arctic bear of northern Europe) "tare forty-two of them" (compare and contrast &nbsp;Luke 9:54-55). A widow (Obadiah's widow, according to Josephus), when the creditor threatened to take her sons as bondmen, cried to Elisha for help on the ground of her deceased husband's piety. </p> <p> Elisha directed her to borrow empty vessels, and from her one remaining pot of oil to fill them all, shutting the door upon herself and her sons who brought her the vessels. Only when there was no vessel left to fill was the miraculous supply of oil stayed. A type of prayer, with "shut doors" (&nbsp;Matthew 6:6), which brings down supplies of grace so long as we and ours have hearts open to receive it (&nbsp;Psalms 81:10; &nbsp;Ephesians 3:20). Only when [[Abraham]] ceased to ask did God cease to grant (Genesis 18). On his way from [[Gilgal]] (not the one which was near Jericho, but N. of Lydda, now Jiljilieh) to Carmel, Elisha stayed at [[Shunem]] in Issachar, now Solam, three miles N. of Jezreel, on the southern slopes of Jebel ed Duhy, the little Hermon. "A great woman" (in every sense: means, largeness of heart, humility, contentment) was his hostess, and with her husband's consent provided for him a little chamber with bed, table, stool, and candlestick, so that he might in passing always "turn in there." </p> <p> In reward he offered to use his interest for her with the king or the captain of the host; with true magnanimity which seeks not great things for self (&nbsp;Jeremiah 45:5), she replied, "I dwell among mine own people." At Gehazi's suggestion without her solicitation, Elisha promises from God that she should have what was the greatest joy to an Israelite wife, a son. When he was old enough to go out with his father, a sunstroke in the harvest field caused his death. The mother, inferring from God's extraordinary and unsought gift of the child to her, that it could not be God's design to snatch him from her for ever, and remembering that Elijah had restored the widow's son at Zarephath, mounted her she-ass ( '''''Hathon''''' , esteemed swifter than the he-ass), and having left her son on the bed of the man of God, without telling her husband of the death, rode 15 miles, four hours ride, to Carmel. </p> <p> There Elisha was wont to see her regularly at his services on the "new moon and sabbath." [[Seeing]] her now approaching from a distance, Elisha sent [[Gehazi]] to meet her and ask, "Is it well with thee? ... with thy husband? ... with the child?" Her faith, hope, and resignation prompted the reply, "It is well." Gehazi, like Jesus' disciples (&nbsp;Matthew 15:23; &nbsp;Matthew 19:13), would have thrust her away when she clasped Elisha's feet (compare &nbsp;Matthew 28:9; &nbsp;Luke 7:38), but Elisha with sympathetic insight said, "Let her alone, for her soul is vexed within her, and Jehovah hath hid it from me." A word from her was enough to reveal the child's death, which with natural absence of mind amidst her grief she did not explicitly men. lion, "Did I desire a son from my lord?" Elisha sends on Gehazi with his staff; Gehazi is to salute none on the way, 'like Jesus' 70 sent before His face, but lays Elisha's staff on the child's face without effect. </p> <p> (So the law could not raise the dead in sins (&nbsp;Romans 8:3; &nbsp;Galatians 3:21); Jesus Himself must come to do that.) Elisha, entering the room, shuts to the door (&nbsp;Matthew 6:6), and there stretching himself twice on the child, mouth to mouth, eyes to eyes, and hands to hands (compare &nbsp;Acts 20:10; antitypically the dead stoner must come into contact with the living Jesus, 1 John 1), after Elijah's pattern, and praying to Jehovah, proved the omnipotence of prayer to quicken the dead; then he delivered the resuscitated son to the happy mother. In a time of dearth (&nbsp;2 Kings 4:38), perhaps the same as that in &nbsp;2 Kings 8:1-2, one of the sons of the prophets brought in a lap full of gourds or wild cucumbers, off a plant like a wild vine, the only food to be had; the effect in eating was such that one exclaimed, "There is death in the pot." Elisha counteracted the effect by casting in meal. </p> <p> Next, a man of [[Baal]] [[Shalisha]] brings firstfruits (paid to the prophets in the absence of the lawful priests: &nbsp;Numbers 18:8; &nbsp;Numbers 18:12; &nbsp;Deuteronomy 18:3-4), namely, 20 small loaves of new barley, and full green ears of grain roasted, esteemed a delicacy (&nbsp;Leviticus 2:14; &nbsp;Leviticus 23:14), in his garment (margin) or bag. In reply to his servitor's unbelieving objection," What, should I set this before an hundred men?" Elisha replied, "Give the people ... for thus saith Jehovah, They shall eat, and leave thereof": a forerunner of Christ's miracle of feeding more men with fewer loaves, preceded by like want of faith on the disciples' part (&nbsp;Luke 9:18-17; &nbsp;John 6:9-13), and followed by a like leaving of abundance, after the multitude were fed. Naaman's cure follows. His leprosy was of the white kind, the most malignant (&nbsp;2 Kings 5:27). </p> <p> In Syria it did not, as in Israel, exclude from intercourse; and [[Naaman]] was "great" in the presence of his master, and honored as "a mighty man in valor," because of being Jehovah's instrument in giving Syria victory. But withal (as all human greatness has some drawback) he was a leper. A "little maid" of Israel, carried captive to Syria in a foray, and brought to wait on Naaman's wife (so marvelously does God's providence overrule evil to good, and make humble and small agents effect great good) was the honored instrument of informing Naaman of the prophet of God. A lesson to us that none should plead (&nbsp;Matthew 25:24-30) inability to serve God and man in some form or another. Benhadad, with oriental absolutism, wrote as though the Israelite king could at will (compare &nbsp;Matthew 8:9) command Elisha's services. At the same time he sent much gold, silver, and the rich raiments ( '''''Lebush''''' , robe of ceremony) of Damascus; as though "God's gift may be purchased with money" (&nbsp;Acts 8:20). </p> <p> [[Joram]] showed no less want of faith, than [[Benhadad]] showed want of religious knowledge. Had he believed as did the little maid his former subject, he would have felt that, though he was "not God to, kill and to make alive," yet there was in the midst of the people one by whom God had both killed and made alive (&nbsp;Deuteronomy 32:39). Elisha rectifies his error, sending a dignified message of reproof to the king, and desiring him to let Naaman come, and he should know "there is a prophet in Israel." Naaman came with horses and chariots, not yet perceiving that true greatness lies not in earthly pomp and, wealth (&nbsp;2 Kings 5:1; &nbsp;2 Kings 5:9; &nbsp;2 Kings 5:11). Elisha, to teach him humility as the first step to any favor from God, sent a messenger, instead of coming in person to the door: "Go, wash in Jordan seven times." But, like men offended at the simplicity of the gospel message of salvation, Naaman having expected a more ceremonial mode of cure, and despising Jordan in comparison with the magnificent waters of his own Damascus, went off in a rage. </p> <p> His slaves, however, suggested the reasonableness of obeying so easy a command, since had it been a "great" one he would have complied. The mode of cure was wisely designed to teach him to unlearn his false ideas of greatness. He dipped seven times as he was told, "and his flesh came again like unto the flesh of a little child"; typifying the spiritual new birth through washing in the "fountain opened for uncleanness" (&nbsp;Job 33:25; &nbsp;Zechariah 13:1; &nbsp;John 3:5). Elisha by refusing his presents shows that the minister of God is not influenced by filthy lucre (&nbsp;1 Timothy 3:3), as Naaman's master had supposed (&nbsp;2 Kings 5:5, compare &nbsp;Genesis 14:28). Naaman desires to take away two mules burden of earth, wherewith to make an altar to Jehovah of the holy land, a sensible memorial to remind him perpetually in his pagan country of Jehovah' s past favor bestowed on him in Israel (compare &nbsp;Joshua 4:20-21, and the mediaeval campo santos). </p> <p> He further asked God's pardon if, when in attendance on the Syrian king, he bowed in Rimmon's temple as a mark of respect to his master's religious feeling, not to the idol. Elisha, without sanctioning this compromise, but tacitly leaving his religious convictions to expand gradually, and in due time to east off the remains of idolatry still cleaving to him, bade him farewell with the customary "Go in peace." So the Lord Jesus "spoke the word as they were able to hear it" (&nbsp;Mark 4:33, compare &nbsp;Mark 8:23-25; &nbsp;John 16:12). Nothing is precipitately forced; principles planted in germ are left to their own silent development in due course. Gehazi's covetousness stands in sad contrast to Elisha's disinterestedness. The man of God's servant is as faithless as the pagan Naaman's servants were faithful; the highly privileged often fall far below the practice of those with scarcely any spiritual privileges whatever. </p> <p> He even makes it a merit not to "spare" a pagan, "this Syrian," and dares to invoke God: "my master hath spared this Syrian ... but, as Jehovah liveth, I will take somewhat of him." By lying he gains two talents and two changes of raiment from Naaman; but lying is of no avail before Elisha: "went not my heart with thee, when the man turned again from his chariot to meet thee? is it a time to receive money?" etc.; compare &nbsp;1 Peter 4:3. If Gehazi must have Naaman's money he shall have also Naaman's leprosy, and that for ever. In this miracle too Elisha foreran the Lord Jesus, the cure of leprosy being exclusively God's work. This must have been at least seven years after raising the Shunammite's son (&nbsp;2 Kings 8:1-4). During Elisha's residence at Jericho, the numbers of the sons of the prophets increasing, the place became "too strait" for them. So they removed to the Jordan, and there felled the trees densely growing on its banks. </p> <p> The iron axe-head, a borrowed one, fell into the water. By a stick cast in, Elisha raised the iron to swim. God teaches His children to trust Him in small as in greater difficulties. He who numbers our very hairs regards nothing as too small to be brought under His notice; "God can as easily make our hard, heavy hearts, sunk down in the world's mud, to float upon life's stream and see heaven again" (Trapp). Benhadad, while Elisha resided at Dothan, half-way between Samaria and Jezreel, tried to surprise Israel from different points, but was foiled by Elisha warning the Israelite king, "beware that thou pass not such a place." Benhadad suspecting treachery was informed (probably by one who had witnessed Elisha's cure of Naaman)," the prophet in Israel telleth the king of Israel the words that thou speakest in thy bedchamber" (&nbsp;2 Kings 6:12); compare Christ's ministers, &nbsp;Luke 12:3. </p> <p> The Syrian king therefore sent horses and chariots to compass Dothan by night. Elisha's ministering servant (not Gehazi) rising early was terrified at the sight; "alas, my master! how shall we do?" Elisha replies, "they that be with us are more than they with him" (&nbsp;2 Chronicles 32:7; &nbsp;Psalms 55:18; &nbsp;Romans 8:31), and prays, "Lord, open his eyes"; then he saw "the mountain full of horses and chariots of fire round about Elisha" (&nbsp;Psalms 34:7; &nbsp;Zechariah 9:8.) Thus the same heavenly retinue attended Elisha as his master (&nbsp;2 Kings 2:11). At Elisha's prayer the investing host was smitten with blindness (mental, Keil, &nbsp;Genesis 19:11), and Elisha went out to meet them as they came down from their encampment on the hill E. of Dothan, and led them into Samaria. </p> <p> There Jehovah opened their eyes; and when the king of Israel would have smitten them, Elisha on the contrary caused him to "prepare great provision for them, and send them away." Compare &nbsp;Romans 12:2.). Untaught by this lesson, Benhadad, in disregard of gratitude and prudence, tried, instead of the previous marauding forays, a regular siege of Samaria. Israel was reduced to the last extremities of famine, unparalleled until the Roman siege of Jerusalem, a woman eating her own son, fulfilling the curse (&nbsp;Leviticus 26:29; &nbsp;Deuteronomy 28:53-57). </p> <p> Joram, in language identical with his mother Jezebel's threat against Elijah (&nbsp;1 Kings 19:2; &nbsp;2 Kings 6:31), makes Elisha the scape-goat of the national calamity, as though his late act in leading the blinded [[Syrians]] to Samaria and glorifying Jehovah above Baal were the cause, or suspecting it was by Elisha's word of prayer, as it was by Elijah's formerly (1 Kings 17), that the famine came (See [[Jehoram]] ); "God do so and more also to me, if the head of Elisha shall stand on him this day." Seeing the executioner's approach Elisha said to the elders sitting with him to receive consolation and counsel, "this son of a murderer (i.e. of [[Ahab]] and Jezebel, &nbsp;1 Kings 18:4; &nbsp;1 Kings 18:21) hath sent to take away my head"; "hold the messenger fast at the door," "his master's feet (are) behind him," namely, hastening to revoke his hasty order for Elisha's execution. </p> <p> "Behold," said the king, "this evil is of Jehovah; what, should I wait for Jehovah any longer?" (as thou exhortest me, &nbsp;Psalms 27:14.) Compare &nbsp;Malachi 3:14; &nbsp;Proverbs 19:3. Elisha replies that as "this evil (the famine) is of Jehovah," so the suddenness of its removal by the morrow at "the word of Jehovah" would prove it not to be futile, as Joram said, to "wait for Jehovah." The Lord will not allow Joram's perversity to stop the current of divine mercy. A lord on whose hand the king leaned answered that this could only be "if Jehovah would make windows in heaven." His sentence was according to his unbelief; "thou shalt see it ... but shalt not eat thereof." [[Tantalus]] like, his seeing should only aggravate the bitterness of his exclusion from the blessing. A panic at a fancied sound of Hittite and [[Egyptian]] foes, by God's appointment, caused the Syrians to leave theft' camp and all its contents, and flee for their life. </p> <p> Four lepers discovered the fact, and at first hid their spoil (&nbsp;Matthew 13:44; &nbsp;Matthew 25:25); afterward fearing mischief from selfishness (&nbsp;Proverbs 11:24), they held their peace no longer, but, feeling it a day of good tidings, told it to the king's household. Compare spiritually as to the gospel &nbsp;Isaiah 52:7; &nbsp;Isaiah 62:6-7; &nbsp;Matthew 28:19; &nbsp;Romans 13:12. The thronging crowd trode down the unbelieving lord who had charge of the gate. By Elisha's advice the [[Shunammite]] woman had gone to sojourn in the grain-growing seacoast plain of the [[Philistines]] during the seven years famine already alluded to (&nbsp;2 Kings 4:38). </p> <p> In her absence her house and field had been appropriated, and she on her return appealed with loud cry to the king. He at the very time, by God's providence, had been inquiring from Gehazi (long before his leprosy, 2 Kings 5; 2 Kings 8, a proof that the incidents of Elisha's life are not recorded in chronological sequence, but in their spiritual connection) concerning Elisha's miracles, and was hearing of her son's resuscitation when she herself appeared. Her land, and all she had lost, were restored. Elisha, when Joram and Israel failed to be reformed by God's mercies, proceeded to [[Damascus]] to execute Elijah's commission (&nbsp;1 Kings 19:15-16). Benhadad respectfully inquired by Hazael, who brought a kingly present, 40 camels laden with every good thing of Damascus, "thy son (regarding Elisha as a father and lord) saith, Shall I recover of this disease?" "Then mayest certainly (i.e. in the natural course): howbeit Jehovah showed me he shall surely die." </p> <p> Elisha, intensely gazing at Hazael's countenance, discerned his unscrupulous cruelty, and wept at the thought of the evil he would do to Israel. [[Hazael]] in the common view repudiated the possibility of being capable of such atrocities, "is thy servant a dog that he should do this great thing?" But the [[Hebrew]] requires "what" to be the predicate, and "the dog" connected with "thy servant" the subject. "What is thy servant (the dog as he is) that he should do this great thing?" Not the atrocity, but the greatness of it, is what startles him as something beyond his ability to accomplish, "dog (i.e. low, not cruel) as he is." "Dog" is the eastern phrase for meanness, not cruelty. Hazael, in the common view, murdered Benhadad with a wet cloth, whether "the bath mattress" (Ewald) or the thick woolen quilt or mosquito net. Others, from "Hazael" being named at the end of &nbsp;2 Kings 8:15 as if distinct from the previous "he," think Benhadad placed it wet on himself to cool the fever, and died of the sudden chill. </p> <p> Elisha next proceeded to [[Ramoth]] [[Gilead]] in the hills east of Jordan, which Hazael had tried to occupy (&nbsp;2 Kings 8:28). Joram was wounded, but the fortress still resisted Syria. There Elisha anointed Jehu, by the hand of one of the children of the prophets, to take vengeance on Ahab's guilty seed, having been witness of that monarch's wicked seizure of Naboth's vineyard and of Elijah's awful sentence on him (&nbsp;2 Kings 9:26). Elisha's last recorded act was when Jehu's grandson, Joash, wept over his deathbed in the words which Elisha had used of the departing Elijah: "my father, the chariot of Israel and the horsemen thereof," i.e., in losing thee Israel loses its main defense. Elisha, putting his hands on the king's (for God's hand must strengthen ours if we are to prosper, &nbsp;Genesis 49:24), bade [[Joash]] shoot toward the hostile land, saying, "the arrow of Jehovah's deliverance ... thou shalt smite the Syrians in Aphek." </p> <p> Joash's half heartedness deprived him of complete triumph; for when told to smite the ground, he smote but thrice, instead of five or six times. Spiritually, if we fainted not in shooting the arrow of prayer (&nbsp;Psalms 5:3), we should smite down our spiritual foes more completely (&nbsp;Isaiah 43:22). Even when dead and buried, Elisha's body was made by God the means of revivifying a dead body cast hastily sideways into his sepulchral cell, upon a sudden inroad of the Moabite bands; a type of the vivifying power of Christ's dead body (&nbsp;Isaiah 26:19). Other antitypical resemblances are </p> <p> '''(1)''' Christ's solemn inauguration at the Jordan. </p> <p> '''(2)''' His dividing death's flood for us: &nbsp;Isaiah 51:15. </p> <p> '''(3)''' By his "covenant of salt" healing the "naught water" and "barren ground" of the condemning law and of afflictive chastisements: &nbsp;Isaiah 35:1; &nbsp;Isaiah 35:6. </p> <p> '''(4)''' His making the barren church mother of spiritual children: &nbsp;Isaiah 55:1. </p> <p> '''(5)''' [[Multiplying]] the oil of grace: &nbsp;Isaiah 61:3. </p> <p> '''(6)''' [[Reviving]] the spiritually and the naturally dead: &nbsp;John 5:25-29. </p> <p> '''(7)''' Curing those bodily and those spiritually lepers. </p> <p> '''(8)''' [[Feeding]] multitudes with bread for the body, and the bread of life for the soul. </p> <p> '''(9)''' Being the church's "chariots and horsemen," "always causing us to triumph": &nbsp;2 Corinthians 2:14. </p> <p> '''(10)''' Setting the captives free: &nbsp;Isaiah 61:1. </p> <p> '''(11)''' Inflicting judgments on mockers. &nbsp;Acts 13:41; and on lucre-loving Gehazi-like ministers, as Judas; giving up to judicial blindness the willfully blind, &nbsp;John 9:39-41; and to seeing without tasting bliss those who disbelieve the gospel promise of the heavenly feast; so the rich man in hell saw [[Lazarus]] afar off in Abraham's bosom, an impassable gulf excluding himself (&nbsp;Luke 16:23-26). The gentle features of his character attracted the poor and the simple to him in their troubles, whereas sternness characterized Elijah. In Herod and [[Herodias]] Ahab and [[Jezebel]] are reproduced, as in John the [[Baptist]] Elijah is reproduced; as Elijah, the representative of the law, foreruns the gentler Elisha, so John the greatest prophet of the law foreruns Jesus the gracious Savior. </p>

<p> [[Elisha]] ( ''E-Lî'Shah'' ), ''God His Salvation.'' A distinguished prophet of Israel and successor of Elijah. The acts of his earlier ministry are related at considerable length. He is first mentioned as the son of Shaphat, the agriculturist of Abel-meholah in the valley of the Jordan. While occupied in guiding the plow he received the call of Elijah, and appears ever after to have attended on him. &nbsp;1 Kings 19:16; &nbsp;1 Kings 19:19-21; &nbsp;2 Kings 3:11. How deep the affection was with which he regarded his master, the narrative of Elijah's last days on earth sufficiently testifies. At his translation Elisha asked a double portion of the departing prophet's spirit, secured his falling mantle, and had speedily full proof that the Lord God of Elijah was with him. &nbsp;2 Kings 2:1-15. Elisha, though a young man, was bald. The young persons mocked at the great miracle just performed. Why should not the bald head go up after his master? the world would be well rid of both. Such profanity must have an instant significant punishment. And at the word of the prophet, speaking in God's name, she-bears destroyed a number of these mockers. &nbsp;2 Kings 2:23-25. Many would hear and fear, and learn to reverence God's ambassador. He was the counsellor and friend of successive kings. He was the opposite to Elijah in most things. He lived in the city or with his students, honored and sought for, a welcome guest in the homes he graced by his presence. And yet he was filled with a "double"— ''I.E..'' an elder brother's—portion of Elijah's spirit, both to work miracles and to give counsel for present and future emergencies. He multiplied the widow's oil, &nbsp;2 Kings 4:5-8, and when the son of the good Shunammite—God's reward to her for her kindness to his prophet—died, he raised him to life. &nbsp;2 Kings 4:8-37. He cured Naaman, smote Gehazi with leprosy, misled the Syrians, foretold abundant food, and when dying gave the king the promise of victory. &nbsp;2 Kings 5:1-27; &nbsp;2 Kings 6:1-33; &nbsp;2 Kings 7:1-20; &nbsp;2 Kings 8:1-29. But God would still put honor on his servant. He was buried, and afterwards, when Moabite bands were ravaging the country, and some one was to be carried to the tomb, the attendants, surprised by the spoilers, hastily thrust the corpse into Elisha's sepulchre. But no sooner had it touched the great prophet's bones than the dead man lived again. &nbsp;2 Kings 13:20-21. Truly, by all these wondrous works it was abundantly proved that there was a God in Israel. </p>

<p> ''''' ē̇ ''''' - ''''' lı̄´sha ''''' אלישׁע , <i> ''''' 'ĕlı̄shā‛ ''''' </i> , "God is salvalion"; [[Septuagint]] Ἐλεισαῖε , <i> ''''' Eleisaı́e ''''' </i> ; New [[Testament]] Ἐλισαῖος , <i> ''''' Elisaı́os ''''' </i> , Eliseus, (&nbsp;Luke 4:27 the King James Version)): </p> <p> I. His Call and [[Preparation]] </p> <p> 1. His Call </p> <p> 2. His Preparation </p> <p> 3. The [[Parting]] [[Gift]] of Elijah </p> <p> II. His Prophetic Career </p> <p> 1. [[Record]] of His Career </p> <p> 2. His [[Ministry]] in a [[Private]] Capacity </p> <p> 3. His Ministry in a Public and National Capacity </p> <p> 4. Characteristics of His Ministry </p> <p> (1) In [[Comparison]] with Elijah </p> <p> (2) General Features of His Ministry </p> <p> III. General [[Estimate]] </p> <p> Literature </p> <p> A prophet, the disciple and successor of Elijah. He was the son of Shaphat, lived at Abel-meholah, at the northern end of the Jordan valley and a little South of the Sea of Galilee. Nothing is told of his parents but the father's name, though he must have been a man of some wealth and doubtless of earnest piety. No hint is given of Elisha's age or birth-place, and it is almost certain that he was born and reared at Abel-meholah, and was a comparatively young man when we first hear of him. His early life thus was spent on his father's estate, in a god-fearing family, conditions which have produced so many of God's prophets. His moral and religious nature was highly developed in such surroundings, and from his work on his father's farm he was called to his training as a prophet and successor of Elijah. </p> I. His Call and Preparation <p> The first mention of him occurs in &nbsp;1 Kings 19:16 . Elijah was at Horeb, learning perhaps the greatest lesson of his life; and one of the three duties with which he was charged was to anoint Elisha, the son of Shaphat of Abelmeholah, as prophet in his stead. </p> <p> 1. His Call </p> <p> Elijah soon went northward and as he passed the lands of Shaphat he saw Elisha plowing in the rich level field of his father's farm. Twelve yoke of oxen were at work, Elisha himself plowing with the twelfth yoke. [[Crossing]] over to him Elijah threw his mantle upon the young man (&nbsp;1 Kings 19:19 ). Elisha seemed to understand the meaning of the symbolic act, and was for a moment overwhelmed with its significance. It meant his adoption as the son and successor of Elijah in the prophetic office. [[Naturally]] he would hesitate a moment before making such an important decision. As Elijah strode on, Elisha felt the irresistible force of the call of God and ran after the great prophet, announcing that he was ready to follow; only he wished to give a parting kiss to his father and mother (&nbsp;1 Kings 19:20 ). Elijah seemed to realize what it meant to the young man, and bade him "Go back again; for what have I done to thee?" The call was not such an urgent one as Elisha seemed to think, and the response had better be deliberate and voluntary. But Elisha had fully made up his mind, slew the yoke of oxen with which he was plowing, boiled their flesh with the wood of the implements he was using, and made a farewell feast for his friends. He then followed Elijah, making a full renunciation of home ties, comforts and privileges. He became Elijah's servant; and we have but one statement describing their relationship (&nbsp;2 Kings 3:11 ): he "poured water on the hands of Elijah." </p> <p> 2. His Preparation </p> <p> They seem to have spent several years together (&nbsp;1 Kings 22:1; &nbsp;2 Kings 1:17 ), for Elisha became well known among the various schools of the prophets. While ministering to the needs of his master, Elisha learned many deep and important lessons, imbibed much of his spirit, and developed his own religious nature and efficiency until he was ready for the prophetic service himself. It seems almost certain that they lived among the schools of the prophets, and not in the mountains and hills as Elijah had previously done. During these years the tie between the two men became very deep and strong. They were years of great significance to the young prophet and of careful teaching on the part of the older. The lesson learned at Horeb was not forgotten and its meaning would be profoundly impressed upon the younger man, whose whole afterlife shows that he had deeply imbibed the teaching. </p> <p> 3. The Parting Gift of Elijah </p> <p> The final scene shows the strong and tender affection he cherished toward his master. [[Aware]] that the end was near, he determined to be with him until the last. Nothing could persuade him to leave Elijah. When asked what should be done for him, before his master was taken away, he asks for the elder son's portion, a double portion, of his master's spirit (&nbsp;2 Kings 2:9 ). He has no thought of equality; he would be Elijah's firstborn son. The request shows how deeply he had imbibed of his master's spirit already. His great teacher disappears in a whirlwind, and, awestruck by the wonderful sight, Elisha rends his clothes, takes up the garment of Elijah, retraces his steps to the Jordan, smites the waters to test whether the spirit of Elijah had really fallen upon him, and as the water parts, he passes over dry shod. The sons of the prophets who have been watching the proceedings from the hills, at once observe that the spirit of Elijah rested upon Elisha, and they bowed before him in reverence and submission (&nbsp;2 Kings 2:12-15 ). Elisha now begins his prophetic career which must have lasted 50 years, for it extended over the reign of Jehoram, Jehu, Jehoahaz and Joash. The change in him is now so manifest that he is universally recognized as Elijah's successor and the religious leader of the prophetic schools. The skepticism of the young prophets regarding the translation of Elijah found little sympathy with Elisha, but he is conciliatory and humors them (&nbsp;2 Kings 2:16-18 ). </p> II. His Prophetic Career <p> 1. Record of His Career </p> <p> As we study the life of Elisha we look first at the record of his career. The compiler of these records has followed no strict chronological order. Like other scripture writers he has followed the system of grouping his materials. The records in 2 Ki 2:19 through 5:27 are probably in the order of their occurrence. The events in chapters 6 through 9 cannot be chronologically arranged, as the name of the king of Israel is not mentioned. In &nbsp;2 Kings 6:23 we are told that the Syrians came no more into the land of Israel, and &nbsp; 2 Kings 6:24 proceeds to give an account of Ben-hadad's invasion and the terrible siege of Samaria. In chapter 5 Gehazi is smitten with leprosy, while in chapter 8 he is in friendly converse with the king. In chapter 13 the death of Joash is recorded, and this is followed by the record of his last interview with Elisha (&nbsp; 2 Kings 13:14-19 ) which event occurred some years previously. </p> <p> 2. His Ministry in a Private Capacity </p> <p> When he began his career of service he carried the mantle of Elijah, but we read no more of that mantle; he is arrayed as a private citizen (&nbsp;2 Kings 2:12 ) in common garmerits ( <i> ''''' beghādhı̄m ''''' </i> ). He carries the walking-staff of ordinary citizens, using it for working miracles (&nbsp;2 Kings 4:29 ). He seems to have lived in different cities, sojourning at Bethel or Jericho with the sons of the prophets, or dwelling in his own home in Dothan or Samaria (&nbsp;2 Kings 6:24 , &nbsp;2 Kings 6:32 ). He passed Shunem so frequently on foot that a prophet's chamber was built for his special use (&nbsp;2 Kings 4:8-11 ). </p> <p> (1) Elijah's ministry began by shutting up the heavens for three and a half years; Elisha's began by healing a spring of water near Jericho (&nbsp;2 Kings 2:21 ). One of these possessed certain noxious qualities, and complaint is made to Elisha that it is unfit for drinking and injurious to the land (&nbsp;2 Kings 2:19 ). He takes salt in a new vessel, casts it into the spring and the waters are healed so that there was not "from thence any more death or miscarrying" (&nbsp;2 Kings 2:21 ). </p> <p> (2) [[Leaving]] Jericho, 'a pleasant situation,' he passes up to the highlands of Ephraim, doubtless by the [[Wady]] Suweinit, and approaches Bethel, a seat of Baal worship and headquarters of idolatry. The bald head, or perhaps closely cropped head, of Elisha, in contrast with that of Elijah, provoked the ridicule of some "young lads out of the city" who called after him "Go up, thou baldhead," their taunt manifesting the most blatant profanity and utter disregard of God or anything sacred. Elisha, justly angered, turned and cursed them in the name of Yahweh. Two bears soon break forth from the woods of that wild region and make fearful havoc among the boys. Elisha may have shown severity and a vindictiveness in this, but he was in no way to blame for the punishment which overtook the boys. He had nothing to do with the bears and was in no way responsible for the fate of the lads. The Septuagint adds that they threw stones, and the rabbis tell how Elisha was himself punished, but these attempts to tone down the affair are uncalled for and useless (&nbsp;2 Kings 2:23 , &nbsp;2 Kings 2:14 ). </p> <p> (3) From Bethel Elisha passed on to Mt. Carmel, the home of a school of the prophets, spent some time there and returned to Samaria the capital (&nbsp;2 Kings 2:25 ). His next deed of mercy was to relieve the pressing needs of a widow of one of the prophets. The name of the place is not given (&nbsp;2 Kings 4:1-7 ) </p> <p> (4) On his many journeys up and down the country, he frequently passed by the little village of Shunem, on the slopes of "Little Hermon." The modern name is <i> ''''' Sôlam ''''' </i> . It was about three miles from Jezreel. [[Accustomed]] to accept hospitality of one of the women of the place, he so impressed her with his sanctity that she appealed to her husband to build a chamber for the "holy man of God, that passeth by us continually." This was done, and in return for this hospitality a son was born to the woman, who suddenly dies in early boyhood and is restored to life by the prophet (2 Ki 4:8-37). </p> <p> (5) Elisha is next at Gilgal, residing with the sons of the prophets. It is a time of famine and they are subsisting on what they can find. One of them finds some wild gourds ( <i> ''''' paḳḳu‛ōth ''''' </i> ), shreds them into the pot and they are cooked. The men have no sooner begun to eat than they taste the poison and cry to Elisha, "O man of God, there is death in the pot." Throwing in some meal, Elisha at once renders the dish harmless and wholesome (&nbsp;2 Kings 4:38-41 ). </p> <p> (6) Probably at about the same time and place and during the same famine, a man from Baal-shalishah brought provisions as a present to Elisha - twenty loaves of fresh barley bread and fresh ears of grain. Unselfishly Elisha commands that it be given to the people to eat. The servant declared it was altogether insufficient for a hundred men, but Elisha predicts that there will be enough and to spare (&nbsp;2 Kings 4:42-44 ). This miracle closely resembles the two miracles of Jesus. </p> <p> (7) The next incident is the healing of Naaman, the leprous commander of the Syrian army (2 Ki 5:1-19). He is afflicted with the white leprosy, the most malignant kind (&nbsp;2 Kings 5:27 ). A J ewish maiden, captured in one of their numerous invasions of Eastern Palestine, and sold into slavery with a multitude of others, tells her mistress, the wife of Naaman, about the wonder-working Elisha. The maiden tells her mistress that Elisha can heal the leprosy, and Naaman resolves to visit him. Through the king he obtains permission to visit Elisha with a great train and rich presents. The prophet sends his servant to tell him to dip seven times in the Jordan and he will be healed. Naaman is angered at the lack of deference on the part of Elisha and turns away in a rage to go home. [[Better]] counsels prevail, and he obeys the prophet and is cured. Elisha absolutely refuses the rich presents Naaman offers, and permits the Syrian to take some earth from Yahweh's land, that he may build an altar in Syria and worship Yahweh there. The idea was that a God was localized and could be worshipped only on his own land. Elisha grants Naaman permission apparently to worship Rimmon while avowedly he is a worshipper of Yahweh. The prophet appreciates the difficulties in Naaman's path, believes in his sincerity, and by this concession in no way proves that he believes in the actual existence of a god named Rimmon, or that Yahweh was confined to his own land, or in any way sanctions idolatrous worship. He is conciliatory and tolerant, making the best of the situation. </p> <p> (8) An act of severity on the part of Elisha follows, but it was richly deserved. Gehazi's true character now manifests itself. He covets the rich presents brought by Naaman, runs after him, and by a clever story secures a rich present from the general. Elisha divines his trick and dooms him and his family to be afflicted with Naaman's leprosy forever (&nbsp;2 Kings 5:20-27 ). </p> <p> (9) A group of the sons of the prophets, probably at Jericho, finding their quarters too small, determine to build new quarters near the Jordan. While felling the timber the ax-head of one, a borrowed tool, fell into the water and disappeared. It would have been useless to have attempted to search for it in that swift and muddy stream, so he cries in distress to the prophet. Elisha breaks off a stick, casts it in the spot where the ax fell, and makes the iron swim on the surface (&nbsp;2 Kings 6:1-7 ). </p> <p> 3. His Ministry in a Public and National Capacity </p> <p> Elisha's services to his king and country were numerous and significant. </p> <p> (1) The first one recorded took place during the attempt of Jehoram to resubjugate Moab which had revolted under King Mesha. In company with Jehoshaphat and the king of Edom, his southern allies, the combined hosts found themselves without water in the wilderness of Edom. The situation is desperate. Jehoram appeals to Jehoshaphat, and on discovering that Elisha was in the camp all three kings appeal to him in their extremity. He refuses any help to Jehoram, bidding him appeal to the prophets of his father Ahab and his mother Jezebel. For Jehoshaphat's sake he will help, calls for a minstrel, and under the spell of the music receives his message. He orders them to dig many trenches to hold the water which shall surely come on the morrow from the land of Edom and without rain. He moreover predicted that Moab would be utterly defeated. These predictions are fulfilled, Mesha is shut up in his capital, and in desperation sacrifices his firstborn son and heir on the walls in sight of all Israel. In great horror the Israelites withdraw, leaving Mesha in possession (2 Ki 3:4-27). </p> <p> (2) His next services occurred at Samaria. The king of Syria finds that his most secret plans are divulged in some mysterious way, and he fails more than once to take the king of Israel. He suspects treachery in his army, but is told of Elisha's divining powers. Elisha is living at Dothan; and thither the king of Syria sends a large army to capture him. Surrounded by night, Elisha is in no way terrified as his servant is, but prays that the young man's eyes may be opened to see the mountains full of the chariots and horses of Yahweh. Going forth to meet the Syrians as they close in, Elisha prays that they may be stricken with blindness. The word <i> ''''' ṣanwērı̄m ''''' </i> is used only here and in &nbsp;Genesis 19:11 and probably means mental blindness, or bewilderment, a confusion of mind amounting to illusion. He now tells them that they have come to the wrong place, but he will lead them to the right place. They follow him into the very heart of Samaria and into the power of the king. The latter would have smitten them, but is rebuked by Elisha who counseled that they be fed and sent away (2 Ki 6:8-23). Impressed by such mysterious power and strange clemency the Syrians ceased their marauding attacks. </p> <p> (3) The next incident must have occurred some time previous, or some time after these events. Samaria is besieged, the Israelites are encouraged to defend their capital to the last, famine prices prevail, and mothers begin to cook their children and eat them. The king in horror and rage will wreak vengeance on Elisha. The latter divines his purpose, anticipates any action on the king's part, and predicts that there will be abundance of food on the morrow. That night a panic seized the Syrian host. They imagined they heard the Hittires coming against them, and fled in headlong rout toward the Jordan. Four lepers discover the deserted camp and report the fact to the king. He suspects an ambuscade, but is persuaded to send a few men to reconnoiter. They find the camp deserted and treasures strewing the path right to the Jordan. The maritans lose no time in plundering the camp and Elisha's predictions are fulfilled to the letter (2 Ki 6:24 through 7:20). </p> <p> (4) The prophet's next act was one of great significance. It was the carrying out of the first order given to Elijah at Horeb, and the time seemed ripe for it. He proceeds north to Damascus and finds Benhadad sick. Hearing of his presence the king sends a rich present by the hands of his chief captain Hazael and inquires whether he will recover. Elisha gives a double answer. He will recover, the disease will not be fatal, yet he will die. Fixing his eyes on Hazael, Elisha sees a fierce and ruthless successor to Benhadad who will be a terrible scourge to Israel. The man of God weeps, the fierce captain is ashamed, and when told of what he shall do, represents himself as a dog and not able to do such things. But the prospect is too enticing; he tells Benhadad he will recover, and on the morrow smothers him and succeeds to the throne (&nbsp;2 Kings 8:7-15 ). </p> <p> (5) The next, move of Elisha was even more significant. It is the fulfilling of the second order given Elijah at Mt. Horeb. The Israelites are fighting the Syrians in defense of Ramoth-gilead. The king, Jehoram, is wounded and returns home to Jezreel to recover. Elisha seizes on the opportune moment to have the house of Ahab avenged for its many sins. He dispatches one of the young prophets with a vial of oil to Ramoth-gilead with orders to anoint Jehu, one of the captains of the army, as king over Israel. The young prophet obeys, delivers his message and flees. Jehu tries to conceal the real nature of the interview, but is forced to tell, and is at once proclaimed king. He leaps into his chariot, drives furiously to Jezreel, meets the king by the vineyard of Naborb, sends an arrow through his heart, tramples to death the queen Jezebel, butchers the king's sons and exterminates the royal family. He then treacherously murders the priests of Baal and the revolution is complete; the house of Ahab is destroyed, Baal worship overthrown and an able king is upon the throne (2 Ki 9; 10). </p> <p> (6) Elisha retains his fervent and patriotic spirit until the last. His final act is in keeping with his long. life of generous deeds and faithful patriotic service. He is on his death bed, having witnessed the fearful oppressions of Israel by Hazael who made Israelites as dust under his feet. The young king Joash visits him, weeps over him, calling him, "My father, the chariots of Israel and the horsemen thereof." The dying prophet bids him take his bow and arrow and shoot eastward, an act symbolic of his victory over Syria. Being then commanded to smite upon the ground, he smites three times and stops. The prophet is angry, tells him he should have smitten many times, then he would have smitten Syria many times, but now he shall smite her only thrice (&nbsp;2 Kings 13:14-19 ). </p> <p> (7) The last wonder in connection with Elisha occurs after this death. His bones were reported to have vitalizing power (&nbsp;2 Kings 13:20-21 ). Tradition says that the man thus restored to life lived but an hour; but the story illustrates something of the reverence held for Elisha. </p> <p> 4. Characteristics of His Ministry </p> (1) In Comparison with Elijah <p> In many respects Elisha is a contrast to his great predecessor. Instead of a few remarkable appearances and striking events, his was a steady lifelong ministry; instead of the rugged hills his home was in the quiet valley and on the farm; instead of solitariness he loved the social life and the home. There were no sudden appearances add disappearances, people always knew where to find him. There were no long seasons of hiding or retirement, he was constantly moving about among the people or the prophetic schools. There were no spectacular revolutions, only the effect of a long steady ministry. His career resembled the latter portion of Elijah's more than the earlier. Elijah had learned well his lesson at Horeb. God is not so much in the tempest, the fire and the earthquake, as in the "still small voice" (&nbsp;1 Kings 19:12 ). Elijah was a prophet of fire, Elisha more of a pastor. The former called down fire out of heaven to consume those sent to take him; Elisha anticipates the king when he comes to take him (&nbsp;2 Kings 6:32 , &nbsp;2 Kings 6:33 ) and gives promises of relief. He merely asks for blindness to come upon the army which surrounded him at Dothan, and spares them when the king would have smitten them (&nbsp;2 Kings 6:21-23 ). Elijah was austere and terrible, but Elisha was so companionable that the woman at Shunera built him a chamber. His prophetic insight could be helped more by the strains of music than by the mountain solitude (&nbsp;2 Kings 3:15 ). Some of his miracles resemble Elijah's. The multiplication of the oil and the cruse is much like the continued supply of meal and oil to the widow of [[Zarephath]] (&nbsp;1 Kings 17:10-16 ), and the raising of the Shunammite's son like the raising of the widow's son at Zarephath (&nbsp;1 Kings 17:17-24 ). </p> (2) General Features of His Ministry <p> His services as a pastor-prophet were more remarkable than his miracles. He could be very severe in the presence of deliberate wrongdoing, stern and unflinching when the occasion required. He could weep before Hazael, knowing what he would do to Israel, yet he anointed him king of Syria (&nbsp;2 Kings 8:11-15 ). When the time was ripe and the occasion opportune, he could instigate a revolution that wiped out a dynasty, exterminated a family, and caused the massacre of the priests of Baal (2 Ki 8; 9). He possessed the confidence of kings so fully that they addressed him as father and themselves as sons (&nbsp;2 Kings 6:21; &nbsp;2 Kings 13:14 ). He accompanied an army of invasion and three kings consult him in extremity (&nbsp;2 Kings 3:11-19 ). The king of Syria consults him in sickness (&nbsp;2 Kings 8:7 , &nbsp;2 Kings 8:8 ). The king of Israel seems to blame him for the awful conditions of the siege and would have wreaked vengeance on him (&nbsp;2 Kings 6:31 ). He was something of a military strategist and many times saved the king's army (&nbsp;2 Kings 6:10 ). The king of Israel goes to him for his parting counsel (&nbsp;2 Kings 13:14-19 ). His advice or command seemed to be always taken unhesitatingly. His contribution to the religious life of Israel was not his least service. Under Jehu he secured the destruction of the Baal worship in its organized form. Under Hazael the nation was trodden down and almost annihilated for its apostasy. By his own ministry many were saved from bowing the knee to Baal. His personal influence among the schools of the prophets was widespread and beneficial. He that escaped the sword of Hazael was slain by Jehu, and he that escaped Jehu was slain by Elisha. Elisha finished the great work of putting down Baal worship begun by Elijah. His work was not so much to add anything to religion, as to cleanse the religion already possessed. He did not ultimately save the nation, but he did save a large remnant. The corruptions were not all eradicated, the sins of [[Jeroboam]] the son of [[Nebat]] were never fully overcome. He passed through a bitter and distressing national humiliation, but emerged with hope. He eagerly watched every turn of events and his counsels were more frequently adopted than those perhaps of any other prophet. He was "the chariots of Israel and tire horsemen thereof" (&nbsp;2 Kings 13:14 ). No condemnation of calf-worship at Dan and Bethel is recorded, but that does not prove that he fully sanctioned it. His was a contest between Yahweh worship and Baal worship. The corrupted form of Yahweh worship was a problem which Amos and Hosea had to face nearly a century later. </p> III. General Estimate <p> His character was largely molded by his home life. He was friend and benefactor of foreigner as well as of Israelite. He was large-hearted and generous, tolerant to a remarkable degree, courageous and shrewd when the occasion required, a diplomat as well as a statesman, severe and stern only in the presence of evil and when the occasion demanded. He is accused of being vindictive and of employing falsehood with his enemies. His faults, however, were the faults of his age, and these were but little manifested in his long career. His was a strenuous pastor's life. A homeloving and social man, his real work was that of teaching and helping, rather than working of miracles. He continually went about doing good. He was resourceful and ready and was gifted with a sense of humor. Known as "the man of God," he proved his right to the title by his zeal for God and loving service to man. </p> Literature <p> Driver, <i> LOT </i> , 185 f; W. R. Smith, <i> [[Prophets]] of Israel </i> , 85ff; Cornill, <i> Isr. Prophets </i> , 14 f, 33ff; Farrar, <i> Books of Kings </i> ; Kuenen, <i> Religions of Israel </i> , I, 360ff; Montefiore, <i> Hibbert Lectures </i> , 94 f; Maurice, <i> Prophets and Kings </i> , 142; Liddon, <i> Sermons on Old Testament Subjects </i> , 195-334. </p>