ELISHA, IF A TYPE, A DOUBLE ONE.

We might here remark that although we are treating Elisha as a part of the type as well as Elijah, yet there is nothing in the Scriptures that positively intimates that this is the case – it is a mere inference. In Elijah’s case, as we have already pointed out in a previous lesson, there is no doubt; beyond peradventure Elijah was a type of the elect Church in the flesh.

But if Elisha was a type, we believe that we are justified in considering him a type of two classes.

First, of the class already suggested, who are with the Elijah class and who maintain relationship to the close of Elijah’s period and who then become partakers of his spirit. And this type would seem to extend as far as Elisha’s re-crossing the Jordan, smiting it with the mantle of Elijah.

If the crossing of Jordan into the land of Canaan be taken to represent death, then the picture should be read as indicating that this “great company” will all pass through death, which is just what the Scriptures elsewhere seem clearly to show – that in order to be on the spirit plane at all it will be necessary for them to “all die as men.”

In this view of the matter, we assume that Elisha, AFTER crossing the Jordan and entering Canaan, would represent another, a different class, namely, the earthly phase of the Kingdom – Abraham, Isaac and Jacob and all the prophets, the beginning of the restitution class. Elisha’s work after crossing Jordan was restitution work in many respects, and in this particular would well correspond to what we may expect of the earthly phase of the Kingdom after its establishment – after the great time of trouble. But again, we remind the reader that the typical character of Elisha is not beyond question, as it is nowhere affirmed in the Scriptures, but merely inferred by us because of his association with Elijah.

CHARIOTS OF FIRE AND HORSES OF FIRE.

The record is that Elijah and Elisha were separated by chariots of fire, but that Elijah was taken up not by these but by a whirlwind into heaven (margin). We might draw different inferences from this, but feel safer to adhere closely to the wording of the text. The fiery chariots and horses we infer to be a part of the type, and shall not be at all surprised to find the fulfilment in severe persecutions which will come upon the last members of the Elijah class – persecutions unto death possibly. If this be the correct interpretation of the type there would be a special significance attaching to Elisha’s seeing the departure of Elijah. It would seem to signify close personal friendship and loyalty between them down to the very close, and that the effect of these fiery trials would be to energize those who had previously been less energetic in the carrying out of their consecration.

The whirlwind in the type should be interpreted, in harmony with general Scripture usage, as signifying a fierce trouble – a trouble, too, which would agitate the heavens or ecclesiastical powers as an earthquake would represent disturbances of the social conditions. Thus, read in advance of the fulfilment the type seems to imply that the end of the Elijah class will occur amidst great ecclesiastical commotions, accompanied by fiery trials – thus we think probably the change will come to the last members of the elect “body.”

“HE WAS NOT, FOR GOD TOOK HIM.”

Our Golden Text relates to Enoch, but is not inappropriately applied by the Lesson Committee to Elijah, for what was true of one was apparently true of the other also. Enoch, the faithful prophet of old, whose only prophecy recorded is his announcement of the second coming of the Lord to execute righteousness in the earth and to convince the gainsayers (Jude 14, 15), suddenly disappeared from amongst men, and the inspired record is that he was not found because God had taken him; and so likewise Elijah, having served his mission, disappeared from amongst men for God took him. True, the sons of the prophets suggested to Elisha afterward that perhaps the Spirit of the Lord, which had taken him up, would drop him down to some other portion of the world, but there is nothing to confirm such a supposition. “He was not found, for God took him.”

The question arises,

Where did God take these two prophets of old? and there is no answer to the question.

True, in Elijah’s case it is stated that the whirlwind took him up into heaven, but the word heaven here is used to represent the sky, the circumambient air, and has no reference whatever to the heaven which is God’s dwelling place. That neither of these prophets went to the latter place we have the very best evidence in our Lord’s words,

“No man has ascended into heaven save he which came down from heaven, even the Son of man.” – John 3:13.

We can only conjecture respecting these two prophets, and our conjecture is that they were not only taken away in order that their disappearance from the earth might be typical, but that possibly the Lord has taken them to some other suitable habitation, perhaps some other world, that in due time he might bring them back to earth and possibly thereby impress upon mankind some lessons which could not otherwise be so forcefully taught. For instance, he might thereby give the lesson of his abundant ability to fulfil any and every promise ever made to mankind. We have no thought, however, that Elijah has ever yet returned to this earth – we have no thought that he was present on the Mount of Transfiguration with the Lord and the apostles as already shown; we accept the Lord’s testimony respecting the spectacle on the Mount – that it was a vision merely. – See “A Vision of Coming Glory”

“DEATH PASSED UPON ALL MEN.”

Some may be inclined to argue that Enoch and Elijah must have died, because the penalty of death was against them as well as against all the other members of our race, and because the Apostle reiterates this penalty, saying, “By one man’s disobedience sin entered the world and death by sin, and so death passed upon all for all are sinners.” (Rom 5:12.) We reply that nothing in our view, in our judgment, is in discord with this sentiment of the Apostle.

The death sentence passed against Enoch and against Elijah as well as against the remainder of Adam’s children, and wherever they are they must still be under that death sentence; they cannot be released from it until the full close of the antitypical atonement day – which will close synchronously with this Gospel age, which is its antitype. Wherever these two venerable prophets may be they are not perfected because, as the Apostle points out (Heb 11:38,40), God has provided for us – the Gospel Church, the body of Christ, – some better thing than he provided for any of the ancient worthies, and they without us shall not be made perfect. We are confident, therefore, that Enoch and Elijah, wherever they may be, are not yet made perfect – they have not yet escaped from the bondage of corruption. They are still under the sentence of death and will be until that “curse” shall be lifted in the dawn of the new dispensation.

From the divine standpoint everyone is dead who is either under the sentence or whose life to any extent has been impaired as a result of the curse. The whole world in this sense of the word is dead, and Enoch or Elijah can only be thought of or spoken of as alive from the standpoint of faith, even as we speak of ourselves who are accepted of the Lord as members of the body of Christ and as having passed from death unto life – namely, by faith, by hope. As we speak of ourselves and each other as alive toward God through faith in Christ, so we may speak of Enoch and Elijah as alive through the merit of the great sacrifice at Calvary, of which they shall partake actually in due time, becoming actually alive and being made actually perfect.

“CHANGED IN A MOMENT, IN THE TWINKLING OF AN EYE.”

As for the change of the Church, the Elijah class in the flesh – precursors or forerunners thus of the anointed body in the Spirit – the change of these members at this time the Scriptures clearly indicate to be one which the world will not recognize. As the Scriptures declare, although we are sons of God, sons of the Highest, nevertheless we must die like men – we must go down like the great Prince, Jesus, into death, and must be raised to the newness of life, to spirit conditions, to the divine nature. The Apostle assures us that those living in the end of this age, during the Parousia of the Son of man, will not need to sleep – to tarry in the death condition – for the moment of their death will be the moment of their change to glory, honor and immortality, the divine nature.”

For more on this subject and especially Elisha please see, “Elijah’s successor—Elisha”