Ahab has now witnessed with his own eyes the impotency of the prophets of Baal, and the marvellous power of the messenger of Jehovah. The desire of the nation was to be gratified; the rains were falling, the cisterns and reservoirs were filling, and the fields once more would soon rejoice in their wonted beauty, and the famine would soon be at an end. In view of the great deliverance, and awe-stricken by the supernatural gifts of the prophet, one would suppose that the king would have taken Elijah to his confidence and loaded him with favors, and been guided by his counsels. But, no. He had been subjected to deep humiliation before his own people; his religion had been brought into contempt, and he was afraid of his cruel and inexorable wife, who had incited him to debasing idolatries. So he hastens to his palace in Jezreel and acquaints Jezebel of the wonderful things he had seen, and which he could not prevent. She was transported with fury and vengeance, and vowing a tremendous oath, she sent a messenger to the prophet with these terrible words: "As surely as thou art Elijah and I am Jezebel, so may God do to me and more also, if I make not thy life to-morrow, about this time, as the life of one of them." In her unbounded rage she forgot all policy, for she should have struck the blow without giving her enemy time to escape. It may also be noted that she is no atheist, but believes in God according to Phoenician notions. She reflects that eight hundred and fifty of Baal's prophets had been slain, and that the nation might return to their allegiance to the god of their fathers, who had wrought the greatest calamity her proud heart could endure. Unlike her husband, she knows no fear, and is as unscrupulous as she is fanatical. Elijah, she resolved, should surely die.
And how did the prophet receive her message? He had not feared to encounter Ahab and all the priests of Baal, yet he quailed before the wrath of this terrible woman,--this incarnate fiend, who cared neither for Jehovah nor his prophet. Even such a hero as Elijah felt that he must now flee for his life, and, attended only by his boy-servant, he did not halt until he had crossed the kingdom of Judah, and reached the utmost southern bounds of the Holy Land. At Beersheba he left his faithful attendant, and sought refuge in the desert,--the ancient wilderness of Sinai, with its rocky wastes. Under the shade of a solitary tree, exhausted and faint, he lay down to die. "It is enough, O Jehovah! now take away my life, for I am no better than my fathers." He had outstripped all pursuers, and was apparently safe, yet he wished to die. It was the reaction of a mighty excitement, the lassitude produced by a rapid and weary flight. He was physically exhausted, and with this exhaustion came despondency. He was a strong man unnerved, and his will succumbed to unspeakable weariness. He lay down and slept, and when he awoke he was fed and comforted by an angelic visitor, who commanded him to arise and penetrate still farther into the dreary wilderness. For forty days and nights he journeyed, until he reached the awful solitudes of Sinai and Horeb, and sought shelter in a cave. Enclosed between granite rocks, he entered upon a new crisis of his career.
It does not appear that the future destinies of Samaria and Jerusalem were revealed to Elijah, nor the fate of the surrounding nations, as seen by Isaiah, Jeremiah, and Daniel. He was not called to foretell the retribution which would surely be inflicted on degenerate and idolatrous nations, nor even to declare those impressive truths which should instruct all future generations. He therefore does not soar in his dreary solitude to those lofty regions of thought which marked the meditations of Moses. He is not a man of genius; he is no poet; he has no eloquence or learning; he commits no precious truths to writing for the instruction of distant generations. He is a man of intensely earnest convictions, gifted with extraordinary powers resulting from that peculiar combination of physical and spiritual qualities known as the prophetic temperament. The instruments of the Divine Will on earth are selected with unerring judgment. Elijah was sent by the Almighty to deliver special messages of reproof and correction to wicked rulers; he was a reformer. But his character was august, his person was weird and remarkable, his words were earnest and delivered with an indomitable courage, a terrific force. He was just the man to make a strong impression on a superstitious and weak king; but he had done more than that,--he had roused a whole nation from their foul debasement, and left them quaking in terror before their offended Deity.
But the phase of exaltation and potent energy had passed for the time, and we now see him faint and despondent, yet, with the sure instinct of mighty spiritual natures, seeking recuperation in solitary companionship with the all-present Spirit.
We do not know how long Elijah remained in his dismal cavern,--long enough, however, to recover his physical energies and his moral courage. As he wanders to and fro amid the hoary rocks and impenetrable solitudes of Horeb, he seeks to commune with God. He listens for some manifestation of the deity; he is ready to do His bidding. He hears the sound of a rushing hurricane; but God is not in the wind. The mountain then is shaken by a fearful earthquake; but Jehovah is not in the earthquake. Again the mountain seems to flash with fire; but the signs he seeks are not in the fire. At last, after the uproar of contending physical forces had died away, in the profound silence of the solitude he hears the whisper of a still small voice in gentle accents; and by this voice in the soul Jehovah speaks: "What doest thou here, Elijah?" Was this voice reproachful? Had the prophet been told to flee? Had he acted with the courage of a man sure of divine protection? Had he not been faint-hearted when he wished to die? How does he reply to the mysterious voice? He justifies himself. But strengthened, comforted, uplifted by the exaltation of the consciousness of God's presence, Elijah feels his resilient powers again upspringing. His courage returns; his perceptions grow sharp again; the inspiration of a new line of action opens up to him. He hears the word of the Lord: "Go, return on thy way to the wilderness of Damascus; and when thou comest, anoint Hazael to be king over Syria, and Jehu the son of Nimshi to be king over Israel, and Elisha the son of Shaphat to be prophet in thy room. And it shall come to pass that him who escapeth the sword of Hazael shall Jehu destroy, and him that escapeth the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, who have not bowed the knee unto Baal."
Elijah still knows that his life is in peril, but is ready, nevertheless, to obey his master's call. He is not designated as the power to effect the great revolution which should root out idolatry and destroy the house of Omri; but Jehu, an unscrupulous yet jealous warrior, was to found a new dynasty, and the king of Syria was to punish and afflict the ten tribes, and Elisha was to be the mouth-piece of the Almighty in the court of kings. It would appear that Elijah did not himself anoint either the general of Benhadad or of Ahab as future kings,--instruments of punishment on idolatrous Israel,--but on Elisha did his mantle fall.
Elisha was the son of a farmer, and, according to Ewald, when Elijah selected him for his companion and servant, had just been ploughing his twelve yoke of land (not of oxen), and was at work on the twelfth and last. Passing by the place, Elijah, without stopping, took off his shaggy mantle of skins, and cast it upon Elisha. The young man, who doubtless was familiar with the appearance of the great prophet, recognized and accepted this significant call, and without remonstrance, even as others in later days devoted themselves to a greater Prophet, "left all and followed" the one who had chosen him. He became Elijah's constant companion and pupil and ministrant, until the great man's departure. He belonged to "the sons of the prophets," among whom Elijah sojourned in his latter days,--a community of young men, for the most part poor, and compelled to combine manual labor with theological studies. Very few of these prophets seem to have been favored with especial gifts or messages from God, in the sense that Samuel and Elijah were. They were teachers and preachers rather than prophets, performing duties not dissimilar to those of Franciscan friars in the Middle Ages. They were ascetics like the monks, abstaining from wine and luxuries, as Samson and the Nazarites and Rechabites did. Religious asceticism goes back to a period that we cannot trace.
After Elijah had gone from the scenes of his earthly labors, Elisha became a man of the city, and had a house in Samaria. His dress was that of ordinary life, and he was bland in manners. His nature, unlike that of Elijah, was gentle and affectionate. He became a man of great influence, and was the friend of three kings. Jehoshaphat consulted him in war; Joram sought his advice, and Benhadad in sickness sent to him to be healed, for he exercised miraculous powers. He cured Naaman of leprosy and performed many wonderful deeds, chiefly beneficent in character.
Elisha took no part in the revolutions of the palace, but he anointed Jehu to be king over Israel, and predicted to Hazael his future elevation. His chief business was as president of a school of the prophets. His career as prophet lasted fifty-five years. He lived to a good old age, and when he died, was buried with great pomp as a man of rank, in favor with the court, for it was through him that Jehu subsequently reigned. During the life of Elijah, however, Elisha was his companion and coadjutor. More is said in Jewish history of Elisha than of Elijah, though the former was not so lofty and original a character as the latter. We are told that though Elisha inherited the mantle of his master, he received only two-thirds of his master's spirit. But he was regarded as a great prophet for over fifty years, even beyond the limits of Israel. Unlike Elijah, Elisha preferred the companionship of men rather than life in a desert. He fixed his residence in Samaria, and was highly honored and revered by all classes; he exercised a great influence on the king of Israel, and carried on the work which Elijah began. He was statesman as well as prophet, and the trusted adviser of the king; but his distinguished career did not begin till after Elijah had ascended to heaven.
After the consecration of Elisha there is nothing said about Elijah for some years, during which Ahab was involved in war with Benhadad, king of Damascus. After that unfortunate contest it would seem that Ahab had resigned himself to pleasure, and amused himself with his gardens at Jezreel. During this time Elijah had probably lived in retirement; but was again summoned to declare the judgment of God on Ahab for a most atrocious murder.