Elisha and the Sons of the Prophets – Considered Typically and Practically

Michael Hardt

Both Elisha and the sons of the prophets are highly significant typically and provide important lessons practically. Let us start with the typical meaning and then look at some practical applications to our Christian lives (for, as always, application follows from doctrine).

The riddle

In the case of Elisha, several features arrest our attention:

1. There seems to be a strong relationship between the prophet Elisha and his predecessor Elijah:

Elisha is identified as the one who used to pour water on Elijah’s hands (2 Ki. 3:11).
Elisha was bent on accompanying Elijah, even when encouraged to stay behind (2:2, 4, 6).
Both Elijah and Elisha cross Jordan together, but only Elisha returns from the other side (2:8, 14).
Elisha’s receipt of spiritual power was dependent on him seeing Elijah ascend to heaven (2:10).

2. There appears to be a degree of succession:

Elisha was to a replacement for Elijah, and explicitly so: ‘Elisha … shalt thou anoint prophet in thy stead’ (1 Ki. 19:16).
Elisha receives Elijah’s coat — twice (1 Ki. 19:19; 2 Ki. 2:13)!
Elisha’s ministry begins where Elijah’s ends. Their ministries were not to overlap. This is the more remarkable as Elisha is already anointed in 1 Kings 19 and leaves all (!) and follows and serves Elijah, but his own public ministry does not commence before Elijah has been translated to heaven (2 Ki. 2:10ff).

3. Although Elisha is Elijah’s successor, their respective ministries stand in stark contrast to each other in terms of character:

Elijah executes judgment. He shuts the heavens, slaughters the prophets of Baal, announces the king’s death, and brings down fire from heaven to devour a captain and his 50 mighty men — twice over (1 Ki. 17:1; 18:40; 2 Ki. 1:6, 10, 12).
Elisha exercises a beneficent ministry of grace, making bitter waters sweet, removing death from the pot, rescuing an army, recovering the lost axe, cleansing the leper, raising the dead, feeding the hungry, and spreading a banquet before a hostile troop. He performs the most wonderful miracles of grace — and only ever exercises judgment when grace is rejected and ridiculed.

This list may not be complete but should suffice to stir every Bible reader’s inquisitive curiosity. One feels instinctively that Elisha must be a type of Christ — but in what way, and how does Elijah fit in? Before attempting to solve the riddle, we need to look at the sons of the prophets as Elisha’s ministry is exercised, to a large extent, amongst representatives of this group.

The term ‘sons of the prophets’ appears to relate to ‘prophets-to-be’. They were in training, aspiring to become prophets. Reading through chapters 2 to 9 of 2 Kings, one frequently encounters representatives of this group. The sons of the prophets appear to be marked by:

a degree of knowledge (2:3, 5);
lack of spiritual power and insight, at least initially (2:16–18);
sorrows and distress of various kinds (4:1, 40; 6:5);
an acquaintance with Elisha that increases over time;
spiritual progress in the presence of Elisha (4:40–41); and
small but growing faith (6:1, 3).

Elisha typically

Elijah and Elisha are ‘twin prophets’ because they both foreshadow Christ, albeit with significant differences.

Elijah speaks of Christ on earth before the cross:

Christ was born under the law and drew the attention of His people to their failure and responsibility in order to lead them back to God (Gal. 4:4; Luke 5:32). In one sense this ministry was commenced by John the Baptist (Luke 3:3, 8).
At the end of His service, Elijah crossed the river Jordan before being taken up to heaven. Christ fulfilled the type by going into death before ascending to heaven.

Elisha’s ministry is a continuation of Elijah’s but in a different character:

Elisha observes Elijah ascending to heaven and — on this basis — receives the double portion of his spirit.
He takes up the mantle and returns to the people, crossing Jordan in the opposite direction.

Here we have a picture of Christ’s ministry again, but of His ministry when returning to work in grace amongst His people — after His victory over death and His ascension to heaven. This is not so much His personal ministry but the ministry He accomplishes by His Spirit.

The question we still need to answer is: when will this take place and amongst whom will Christ be working in the power of the Spirit following His death, resurrection and ascension? The primary application is not to the church age but the time when the prophetic clock will start ticking again — i.e. after the rapture when Christ will form a weak remnant amongst the people of Israel (Isa. 10:21–22; Rom. 9:27) who will, gradually, increase in their faith and knowledge of God’s mind (Mic. 4:6–7).

The sons of the prophets typically

The Jewish remnant mentioned above is prefigured by the sons of the prophets. Initially, they are without much faith, and they do not know the risen and ascended Christ (just like the sons of the prophets who had not taken in that Elijah had been taken to heaven, cf. 2 Ki. 2:16-18), and who, as a result, were limited in knowledge and insight (2 Ki. 2:3, 5, 7, 15, 16; 4:1, 38-40). But the remnant will seek the Lord and come to know and accept Him, just as the sons of the prophets sought Elisha’s company (6:1), spent blessed time as learners in his presence, and made steady spiritual progress (4:41). In the case of the remnant:

Initially, the remnant will not have a consciousness of forgiveness and will live under the cloud of past guilt (Ps. 6:1; 38:1; 60:1).
They will be refined in the fire of the tribulation (Zech. 13:9; Mal. 3:3).
Under the guidance of the Spirit, they will grow in understanding so that they will be able to instruct others (Dan. 12:3, 10). They are the Maschilim (see the headings to Ps. 32, 42, 44, etc. in the King James Version or the footnote at Daniel 11:35 in JND’s New Translation) and announce the gospel of the kingdom (Matt. 24:14).
They will be saved out of their tribulation (Jer. 30:7) and then experience the blessings of the new covenant (31:31–34).
Finally, they will look upon Him whom they have pierced, lament in recognition of their guilt and receive Christ as their Messiah and Saviour (Zech. 12:10).

The gradual progress of those composing the remnant is aptly illustrated by the last three feasts in Leviticus 23:

On the first day of the seventh month there is the feast of trumpets. This is the day of the new moon, speaking of a weak testimony raised up by the Lord.
This testimony will gradually increase until the day of atonement is celebrated on the 10th of the month (in repentance).
Following this, the feast of tabernacles commences on the 15th of the month — at full moon, speaking of a full testimony. This feast foreshadows the millennial blessing into which the remnant will enter.

At the same time, there are practical applications which we can make to ourselves as Christians now.

Practical application 1

As Christians, we frequently tend to resemble the sons of the prophets. We have various needs and are encompassed by many trials, often without resources to meet them (be it the axe in the river, the widow in debt or the death in the pot). Sadly, at times, we ‘know’ much and recognise ‘the spirit of Elijah’ on others but, like the sons of the prophets, lack spiritual power ourselves (2 Ki. 2).

But the true Elisha comes into our circumstances, ministering grace through His Spirit and helping us to resolve our troubles and, at the same time, to grow in faith and wisdom. Then we experience the way Christ adds fine flour, provides food, helps us in our troubles and instructs us. The more we follow His instructions in faith (e.g. by asking for empty vessels) the more we will experience the blessing He gives. Attracted by His goodness and gracious working we will be brought to ask Him, ‘Be content, [we] pray thee, and go with thy servants’ and hear Him answer, ‘I will go’ (2 Ki. 6:3).

Practical application 2

We can, and should, learn of Christ and imitate Him in His gracious service. We witness needs, sorrows and perplexities amongst His people. At times, too, we are startled by the discrepancy between knowledge and faith, carnal activity, fruitless initiatives (such as sending 50 strong men or gathering gourds), etc. Often, these things are found with us too, and, in such cases, we have to seek the help and counsel of the true Elisha. But sometimes the Lord wants to use us to minister grace to our brethren in the spirit of Elisha, and with the help of the Holy Spirit.

We cannot necessarily stop fellow believers from relying on ‘50 strong men’ and may have to allow them to experience the fruitlessness of such endeavours (not in an attitude of ‘Schadenfreude’ or spiritual pride but in the spirit of intercession). We cannot necessarily stop fellow believers from gathering gourds, but we can add flour. We can bring in Christ. We cannot prevent sorrow from entering their circumstances but we can point to the riches the Lord has in store if only there are empty vessels ready to be filled.

May the Lord use us in this way! May we be kept from looking down on brethren who, in our view, lack faith or wisdom, or both. And may we instead minister the grace of Christ to them in the power of the Spirit.

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From: Truth and Testimony, 2021