Our concern with Elisha centres on his political activities in which he worked out his prophetic mission. He was a true prophet, answering the call of God through Elijah (1 Kings 19: 19-21), receiving the power to prophesy as God's spokesman (2 Kings 2:9-12), and succeeding Elijah in Israel (2 Kings 2: 13-14). He had more of the characteristics of the professional prophets than Elijah. He associated with groups of prophets, and is described as using the stimulus of music before speaking in prophetic ecstasy (2 Kings 3: 15-19).

As well as instigating the rebellion of Jehu which led to the downfall of Ahab's family, he took the action which led to the downfall of Ben Hadad of Syria (1 Kings 19: 15 and 2 Kings 8: 13-15). He also told Joram with his allies the kings of Judah and Edom to wage war on Moab (2 Kings 3).

Elisha upheld theocracy in Israel and his activities extended outside Israel, to Syria. He carried on the struggle against Baalism which Elijah had begun. Under Jehu the Baal worship brought into Israel by Jezebel was destroyed (2 Kings 10: 28) but we begin to see a problem when we read the writer's comment on Jehu that he was not obedient to the law of the Lord with all his heart. The fight against Baalism was carried on by force in the situation in which Elijah and Elisha were called to be prophets. Without their involvement in causing the downfall of Ahab's family, Baalism would have triumphed in Israel. Elijah and Elisha were fighting for the survival of the covenant faith in the northern kingdom and they could see no alternative to the bloody ending of the reign and family of Ahab. But Jehu did not prove to be the righteous king that the prophets had hoped for. One kind of sin was destroyed, but other kinds arose. We are left with a question which cannot be answered until we reach the New Testament? How is sin to be destroyed if not by force?