CRITICAL AND EXPLANATORY NOTES.—
1 Kings 19:20. Go back again; for what, &c.—לֵךְ שׁוב. Luther renders, “Go (to thy parents), and come (then) again.” (Keil) “Go, but return soon, for it is a great thing that thou shouldst be my successor.” (Lange) “Return to thy parents as thou wishest; I have not intended to coerce thee; I leave the decision as to thy prophetic call to thy free will. What have I done to thee?—Bids him recognise the solemn meaning of the symbolical action in casting his mantle upon him. It laid him under obligation to assume the prophetic mission.—W. H. J.
HOMILETICS OF 1 Kings 19:19-21
THE DIVINE CALL TO DUTY
THESE words describe the call of Elisha to the office and work of a prophet of Jehovah. The contrast between Elijah and Elisha was striking and complete. Elijah appears on the scene abruptly, without warning and with an unknown history; Elisha is first introduced to us as a domesticated man, at home with his father and mother, and familiar with the pastoral scenes and employments of the rich Jordan valley. Elijah is the solitary, haunting the grots and caves of the wilderness and the solitudes of the hills; Elisha tarries at Jericho (2 Kings 2:18), is a frequent visitor at Shunem (2 Kings 4:8-9), has his own house in Samaria (2 Kings 5:9), and lingers now and again among the schools of the prophets (2 Kings 4:38; 2 Kings 6:1): Elijah is robed in a rough mantle of sheepskin, with his massy hair waving in long shaggy locks; Elisha is attired in the ordinary dress of the period, and with a shaven crown at which the young men mocked (2 Kings 2:23): when Elijah appears in connection with kings and courts it is as their opponent; Elisha as their counsellor and friend: Elijah was fierce, furious, stern, unbending; Elisha gentle, peaceful, calm, approachable: Elijah was the bold, intrepid Luther of his age; Elisha the Melanchthon. Observe—
I. That the Divine call to duty is significant and unmistakable. “And Elijah cast his mantle upon him” (1 Kings 19:19). Elisha at once understood the meaning of this act. It was a formal investiture with the prophetic office, and a sign of adoption as a son. This ceremony is considered by the Eastern people as an indispensable part of the consecration to the sacred office. It is in this way the Brahmins are still invested with the priestly character, a yellow mantle being thrown across their shoulders, which is buckled round the waist with a sacred ribbon: in this way, too, the Persian suffees are appointed. Elisha realized the solemnity and obligation of the call, and as soon as he recovered from his surprise, “he left the oxen and ran after Elijah.” The Lord leaves his servants in no doubt as to the reality and meaning of their call to work for him. In some way or otherwise, sufficiently distinct and impressive, that call will be made known; it may be in a deep inward impression which no self-battling against can remove, it may be by significantly favourable providential events, or by the unanimous call of the church. The call is always so plain and unmistakable that it cannot be disobeyed without involving acute suffering; and what suffering is more constant and aggravated than to feel every day of a rapidily fleeting life—“I am in my wrong groove; I have missed my way”?
II. That the Divine call to duty is the occasion of much anxious thought. “Let me, I pray thee, kiss my father and my mother” (1 Kings 19:20). Can it be wondered at if Elisha’s heart still clung to home and kindred—a home where he had every comfort, and that in abundance, and where, perhaps, he was the only child of fond, loving parents? The prospect was not inviting. The untamed Jezebel still reigned; and every prophet of Jehovah would be exposed to her vindictive fury. Elijah had no luxuries to offer, for he had none himself; sustenance was at least sure, if the fare was coarse and simple; but to Elisha it was exchanging affluence for comparative poverty. Besides, there was the sense of personal unworthiness for so high and holy a calling, and this to a sensitive nature is the exciting cause of much mental anguish. It is a duty we owe to ourselves as well as to God to give to the Divine call the most pains-taking consideration. At such a time the destiny of an individual life is at stake; and who can say how many will be affected by the decision either way?
III. That the Divine call to duty demands an immediate and absolute response (1 Kings 19:21).
1. It is superior to the claims of the most lucrative worldly calling. Elisha’s occupation is an indication of his character. He is emphatically a man of peace. He lives in the rich Jordan vale, on green meadowland, where village festivals are held with dance and song. He passes the year in those rural occupations which are natural to the son of a wealthy yeoman, superintending the field-labourers himself, and, with the simplicity of primitive manners, taking a share in their toils. But all this he willingly surrenders. The most flattering worldly prospects may turn to bitter disappointment if we resist the Divine call on their behalf.
2. It is superior to the claims of home and kindred. It was at this point that Elisha seemed to show hesitation. This may account for Elisha’s somewhat cold reply, “Go back again; for what have I done to thee?—i.e., “Go, return to thy ploughing; why shouldst thou quit it? Why take leave of thy friends, and come with me? What have I done to thee to require such a sacrifice? for as a sacrifice thou evidently regardest it. Truly I have done nothing to thee. Thou canst remain as thou art” (vide Speaker’s Comm.). But Elisha has meanwhile made up his mind to choose the better part. The exigencies of a Divine call supersede human duties and relationships (Luke 9:61-62).
3. It is justly regarded as a distinguished honour. No longer hesitating, Elisha returns a few steps to his oxen and labourers, indicates the complete relinquishment of his home and calling by the slaughter of two oxen and the burning of the instruments, makes a feast to his people to show his gratitude for his call and his sense of the honour done to him, and then, leaving father and mother, cattle and land, good position and comfortable home, attaches himself to the fortunes of the wandering Elijah. It is no small dignity put upon man when he is culled to be a “co-worker with God.”
4. It brings man into association with the noblest spirits. “Then he arose and went after Elijah, and ministered unto him” (1 Kings 19:21). Elisha had heard of the startling exploits of the mountain-prophet, and it would be with feelings of reverence and awe that he found himself in such intimate fellowship with the fearless and august Tishbite They were together as father and son, as is evident from the final address of Elisha to Elijah: “My father! my father!” (2 Kings 2:12); and in the request for a “double portion” of Elijah’s spirit (ib., 1 Kings 19:9). God calls us into companionship with the loftiest and choicest spirits of the universe: these are ever in the vanguard of the holiest progress. Above all, we have the exalting and sublimating friendship of God Himself!
LESSONS:—
1. It is disastrous to embark in any sacred work without a consciousness of the Divine call.
2. Everything should be freely surrendered in obedience to the Divine call.
3. To persist in resisting the Divine call is to entail the bitterest remorse and suffering.
GERM NOTES ON THE VERSES
1 Kings 19:19-21. The call of Elisha. Note—
1. The variety of character among God’s servants.
2. The honour God puts on the ordinary secular occupations of life.
3. The spirit of joyful self-sacrifice manifested at the call of duty.—Macduff.
1 Kings 19:19. The dignity of labour.
1. A blessing to man.
2. Not to be despised by any.
3. Sanctioned and approved by God.
—Though master of the ground and oxen and servants, yet he himself laid his hand to the plough. Idleness is no man’s honour, nor is husbandry any man’s disgrace. An honest calling in the world does not put us out of the way of our heavenly calling.
—Elisha is found, not in his study, but in the field; not with a book in his hand, but a plough. His father Shaphat was a rich farmer in Abelmeholah, himself was a good husbandman, trained up, not in the schools of the prophets, but in the thrifty trade of tillage; and behold this is the man whom God will pick out of all Israel for a prophet. God seeth not as man seeth; neither doth He choose men because they are fit, but therefore fits them because He hath chosen them. His call is above all earthly institution. I hear not aught that Elijah said; only he casts his cloak upon Elisha in the passage: that mantle, that act, was vocal. He finds a strange virtue in that robe; and, as if his heart was changed with that habit, forgets his team and runs after Elijah. The secret call of God offers an inward force to the heart, and insensibly draws us beyond the power of our resistance.—Bp. Hall.
—Another in his place would long before have come to the conclusion that he was too good for the plough; he was born for a higher sphere than that of a simple peasant; he was not at liberty to withhold his talents from mankind; he must study, and then enter upon the theatre of public action to help to enlighten and govern the world. Consider: the lights have the fairest and clearest lustre which know not that they shine; and those flowers of God scatter the sweetest perfume around them which, well contented with the little spot the Lord has appointed them, bloom hidden in silent dales. It does not follow from the calling of Elisha away from the plough to become a prophet, that every one without much gifts and without much knowledge can leave the plough, or any other ordinary occupation, and take up the prophet’s calling. Men often think the Lord calls them to another, higher position, while it is only their vanity and the over-estimation of their gifts and powers which impel them. If God has called thee to anything, he will also open the way for thee, and furnish the means that are requisite thereto.—Krummacher.
1 Kings 19:20-21. Grace is no enemy to good nature: well may the respects to our earthly parents stand with our duties to our Father in heaven. I do not see Elisha wring his hands and deplore his condition, that he should leave the world and follow a prophet; but for the joy of that change he makes a feast; those oxen, those utensils of husbandry, whereon his former labours had been bestowed, shall now be gladly devoted to the celebration of that happy day wherein he is honoured with so blessed an employment. If with desire, if with cheerfulness, we do not enter into the works of our Heavenly Master, they are not like to prosper in our hands. He is not worthy of this spiritual station who holds not the service of God his highest, his richest preferment.—Bp. Hall.
—Elisha in comparison with the three followers of Christ (Luke 9:57; Luke 9:62).
1. Although the son of rich parents and heir to a great possession, yet he forsakes and renounces all, for he considers it a greater gain to follow and serve the poor prophet.
2. He takes leave, indeed, of his parents, but he does not put off the succession to a later time, until after their death; he does not disavow filial affection, but it does not keep him from entering upon his succession immediately.
3. He looks not backward after his call, but forward, and has no longing after that which he gives up; he follows on and serves with undivided heart in complete and joyful consecration. How deeply this Elisha shames many amongst us, to whom, however, not an Elijah, not a prophet, but the Lord of glory calls—Follow me!—Lange.
1 Kings 19:20. A good home.
1. A privilege to be improved.
2. An opportunity to prepare for public life.
3. A centre of peace, sympathy, and affection.
4. Never too good to be left at the call of duty.
1 Kings 19:21. Obedience to the Divine call.
1. Should be prompt: “He returned back from him.”
2. Should be thorough and complete: “Took a yoke of oxen and slew them and boiled their flesh with the instruments of the oxen.”
3. Should be cheerful: “And gave unto the people, and they did eat.”
4. Should be apparent: “Then he arose and went after Elijah.”
—Self-sacrifice for God is here plainly inculcated. In the case of Elisha we read of no struggle between duty and convenience, between personal interest and obedience to the unmistakable will of heaven. There was compliance at once, hearty and unreserved; and of his surrender to Elijah it may be said, as of the disciples with reference to a higher master, he “left all and followed him.” The example is lofty, and the invitation becomes us all. We are not asked to relinquish our homes, and our friends, and our substance to anything like the same extent; but if the sacrifice in our case be easier, it should be all the more willingly and cheerfully made. Why speak of unreasonable demands in relation to Him who gave what even He could never exceed in gift—“that whosoever believeth should not perish, but have everlasting life”?—Howat.