Elijah’s path had been a peculiar one. It had been marked by testimony against evil; and it had been, I judge, more or less one of loneliness. But it was about to close, and it would seem to me that it closed characteristically. “The Lord would take up Elijah into heaven,” it says, “by a whirlwind” (2 Kings 2). His ministry, I judge, was of a whirlwind character. In one sense rightly so.
But his course was closing, and “Elijah,” it says, “went with Elisha from Gilgal.”
Now the character of Gilgal was, as shown, Joshua 5, separation to God on the part of Israel when they had crossed the Jordan. In such separation and power did God start His people when first the Spirit was sent forth according to Acts 2, &c.
But it says further on “they went down to Bethel.” Now, Bethel was one of the places where Jeroboam set the golden calves. It was the mark of the distinct religious apostacy of the Ten Tribes. Alas! Israel in its history got from Gilgal to Bethel. Such, too, has been the history of the Church. It should have been united in itself, separate from the world. It has been thoroughly divided within itself, and united with the world. Religious apostacy has taken place, and now intelligent faith has to act in such a scene as Elijah did in his day.
Further on it says, “So they came to Jericho.” Now Jericho told another tale respecting Israel. Destroyed by the immediate intervention of God, it was left as a standing monument of His judgment. A curse was pronounced against the man that should rebuild it. But it was rebuilt in the days of Ahab (1 Kings 16:3434In his days did Hiel the Beth-elite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. (1 Kings 16:34).)—one sad proof of the state of things. It was an external proof of departure from God. The two things go together—spiritual departure from God, and external failure of walk. It is God’s way to let it come out thus, though the walk with God is the deeper question. I may notice that in Rev. 1. we get two things— “stars” and “candlesticks” (lamps). It suggests to my mind the double character of responsibility which the saints have: a star gives light in heaven, a candlestick shines upon earth. Thus the saints in responsibility have to meet God. (Wondrous privilege in one sense). “I have not found thy works,” it says (Rev. 3:22Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. (Revelation 3:2)), “perfect before God,” They should yield a light to men, too. But the former is the deeper thing; and when there is failure in heart before God, corporately, or individually, the Lord may let it come out before men. Thus the Ephesian Church had begun to fail as the star (“thou hast left thy first love”); and the threat was, they should fail as the candlestick, too, unless there was return of heart to God, according to verse 5. It further says the seven stars are the angels of the seven Churches; and the angel is addressed in the vision in each case, suggesting, it would appear to me, a oneness in an assembly, a corporate character—a character attaching to a particular assembly. There might be one or more persons in a given assembly embodying that character; but that is a different question. Nor does it, I judge, refer in any way to a person presiding in any way on earth.
In a scene, then, characterized by Bethel and Jericho, Elijah had to move. But he was going to have done with it, and now was led by God, I judge, in some special sense, over the ground. Happy thought, that those things which have cost us so much pain and sorrow upon earth, if faithfully met, will be sources of joy above, according to that word: “Well done, good and faithful servant.” Thus, then, we may meet the Bethels and Jerichos.
Further on it says “they two stood by Jordan.” Jordan, to my mind, represents Death met in victory—in resurrection victory. Israel had crossed the Jordan to reach the land of Canaan on the other side. Elijah was crossing, I believe, the other way, and, as the expression that God, in one sense, had gone out of the Israel of the Ten Tribes. Still, it was the expression, typically, of resurrection-power.
And so it says: “It came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee,” etc. Yes, to know ourselves risen with Christ, that is the place of power. Taken out of this scene, taken out of the first Adam, and put into the second Adam, there as a member of the one Church! How few Christians know that they are on the other side of Jordan, altogether there with Christ. Yet there is the place of power—to know that, and, in connection with it, the Spirit dwelling in us down here, as thus united to Christ. And so, answerably to this “double portion of the Spirit,” we get Christ presented, in John 14:12,12Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. (John 14:12) as on the other side of Jordan, and saying, “Greater works than these shall he do.” How far do we use the power that belongs to us? And so important is this truth that we get the word, “If thou see me, as I am taken from thee, it shall be so,” etc. Intelligent communion with the Exalted One—with Him who has been taken away, as rejected by man, but who has been glorified and exalted by the Father, is power indeed. Ah! blessed to know that that Exalted One belongs to us. He does not belong merely to Himself, in one sense; as Elisha says, when it was a chariot of fire and horses of fire for Elijah, “the chariot of Israel and the horsemen thereof.” Blessed always to get in the Lord’s people, whatever blessing is given. But “he rent his clothes.” Yes; He is in the repose and glory of the Father, we are amidst the sorrow of the world and the Church. But there will be a reunion.
Let us notice, further, the conduct of Elisha. In the first instance, Elijah takes him over the Jordan; in the second case, he takes himself over. Happy type of the saint who has been taken over the Jordan, as to his standing before God—his sins taken away by Christ—himself lifted up by Christ in company with Himself— “raised up together with Christ, and seated with him in the heavenly places,” but who, as put there, has to walk on this side of Jordan for a season—should walk on this side, as one who is really on the other side with Christ. In John 20 we have, I believe, both principles: the other side in verse 17, “I ascend unto my Father and your Father, and my God and your God,” etc.; and this side in verse 21— “As the Father hath sent me, even so send I you.”
There was power in Elisha’s case, and I believe it manifested itself, as witnessed in the sons of the prophets.
I just add one thing more as to this wondrous journey, as to verse 17. Similarly judged it will be when the Church is taken. It is a wondrous mystery that sinful men here on earth—that what I may call sinner—saints in our present condition—should be one with Christ in heaven. (Their sins, of course, are clean gone as to condemnation.) But so it is; it is a wondrous mystery, and the end, I believe, will be according to the whole thing. It will be a mystery—a thing, in a certain sense, between Christ and ourselves. The world will miss us, I doubt not, when we are gone. But we are gone. And, beloved brethren, I judge that blessed event will be soon. Happy the solemn consideration!
Let me, then, dear brethren, put this solemn consideration to our souls: Have we got both our feet on the other side of Jordan? We shall be there, I believe, in person soon. How far is it true in spirit now?