- 70-
To men who entertained such notions, it would have been impossible to
communicate even what Elisha had witnessed, still less its predicted import to
himself. Accordingly he contented himself with a simple negative to their request.
And this should have taught them what was the first duty as well as qualification
alike of a prophet and of the sons of the prophet: simple, unquestioning obedience.
But, like many of us, in the process of our personal sanctification, they had to learn it
by painful experience. Their insistence at last made him "ashamed,"^135 since it might
seem as if he felt less concern for his master than they, and he yielded to their
importunity.
When after three days' unavailing search they returned to Jericho, he reminded them
of his first refusal - although for reasons which need not be repeated, he did not even
then communicate to them what he had witnessed. But ever afterwards a spirit of
willing submission to Elisha prevailed among the sons of the prophets.
- The next requisite seemed to make such public manifestation of his prophetic
authority as would secure for his message the faith and submission of the people.
Besides, this was necessary in the contest with Baal, whose worship, if it had been
finally established, would, so to speak, have denationalized Israel, even as it
ultimately led to that banishment which has not yet been recalled. It was of absolute
importance that the presence of Jehovah should appear, as it were, in a concrete form,
through a living representative, who should be quick to bring blessing or judgment,
and so to demonstrate what he proclaimed, in the only manner which the men of that
time could understand. This may also in part explain why the mission of Elijah and
Elisha differed in so many respects from that of the other prophets. And, as we
farther consider it, we have evidence that it accomplished its purpose. We remember
how once and again Ahab himself was arrested through the influence of Elijah. At
first the reign of Ahaziah had seemed a return to the worst days of Ahab. But Elijah's
announcement of his doom, together with the symbolic judgment on those two
captains of fifty who had gone to capture the prophet, had had their effect.
Although Joram "wrought evil in the sight of Jehovah," it was "not like his father,
and like his mother;" and we are expressly told that "he removed the pillar of Baal
which his father had made" (2 Kings 3:2). This does not mean that he either
destroyed the Temple of Baal, or even that pillar - perhaps we should rather call it a
column or block. Probably all that was done was to remove this great memorial-pillar
of Baal from the public position which it had occupied in the square, or in front, or in
the gardens, of the palace, or else before the Temple of Baal, and to place it within
the precincts of the latter (2 Kings 10:27). But even this implied that the worship of
Baal was no longer the national religion - although the alternative was only between
it and the worship instituted by Jeroboam. From this general estimate of the public
influence exercised by the prophet, we turn to consider more fully the first miracle by
(^)