2 Kings 2
DOYLY— let a double portion of thy spirit be upon me.] Elisha prays that a larger portion of the prophetic spirit might be communicated to him than to the other Prophets. There would be an appearance of arrogance in his request, if it were supposed to be intended for a double portion of the spirit, which Elijah himself had. Stockhouse. The request may be, to have a double share, compared with that which was given to the rest of the Prophets. “When thy spirit is divided among the sons of the Prophets, let me have two shares.” Bp. Wilson. His request may be thus paraphrased: “As thou hast chosen me to stand in a nearer relation to thee than the rest of the sons of the Prophets, so give me this prerogative, that I may have a double portion to theirs of that spirit and those powers which are in thee.” Bp. Hall.
2 Kings 2:12
- — My father, my father, the chariot of Israel, &c.] They used to call by the name of father their masters and instructors. This expression of Elisha, alluding to the appearance of the chariot and horses, which he had just beheld, seems to imply that Elijah, by his example, and prayers, and power with God, did more for the defence and preservation of Israel, than all their chariots and horses, and other warlike provisions. We must suppose that this was an abrupt speech, which Elisha, from the consternation he was in, left unfinished, and so the sacred history has recorded it. Poole, Le Clerc. Of all the events recorded in the Old Testament, we meet with none more remarkable than the translation of Enoch in the times before the flood, and of the Prophet Elijah under the dispensation of the law. In regard to Elijah, as he had been a zealous advocate for God, and a strenuous opposer of idolatry, an implacable enemy to Baal’s priests, an undaunted reprover of the wickedness of princes, and a severe infliction of the Divine vengeance on the children of disobedience; we may presume that God designed his exaltation, not only as a recompense for his past services, which were great, but as an encouragement also to other remaining Prophets to be strong in the Lord, to bear witness boldly against the corruption of the age in which they lived, and, in the execution of their office, to fear the face of no man. Stockhouse. The author of the book of Ecclesiasticus, chap. xlviii. 1—12, has described the life and character of Elijah, and written an encomium to his memory. The taking up of the Prophet Elijah into heaven is a miraculous event, in which we see how God was pleased to reward the extraordinary zeal of this great Prophet, and to teach men at the same time that He reserves in heaven a blessed state for those that shall have served Him faithfully. Besides this, we have in the ascension of Elijah a type of that of Jesus Christ, which is yet a stronger proof to us that there is a better life after this prepared for the righteous. Ostervald. See the note on Gen. v. 24. There are three bodily inhabitants of heaven, Enoch, Elijah, our Saviour Christ: the first, before the Law; the second, under the Law; the third, under the Gospel: all three in a several form of translation. Our blessed Saviour raised Himself to and above the heavens by His own immediate power: He ascended as the Son; they, as servants: He, as God; they, as creatures. Elijah ascended by the visible ministry of angels; Enoch, insensibly. Wherefore, O God, hast Thou done this, but to give us a taste of what we shall be; to let us see that heaven was never shut to the faithful; to give us an assurance of the future glorification of this mortal and corruptible part? Even thus, O Saviour, when Thou shalt descend from heaven with a shout, with the voice of the archangel, and with the trump of God, we that are alive and remain shall be caught up, together with the raised bodies of Thy saints, into the clouds, to meet Thee in the air, to dwell with Thee in glory. Bp. Hall. — rent them in two pieces.] In token of the heavy loss he had sustained, and of the sorrow which he felt for it. Bishop Wilson.
2 Kings 2:13
- He took up also the mantle of Elijah] Along with his falling mantle, Elisha received that double portion of the spirit and of the power of Elijah, which God granted to the pious request of this most faithful servant, whom nothing could separate from his master, to reward his tried affection and persevering patience with the choicest gifts of the Spirit. Dr. Hales.
2 Kings 2:14
- — Where is the — God of Elijah?] The more complete translation of the Hebrew is this, “Where is the God of Elijah? Surely, He is,” or “is still the same.” It is an earnest prayer that God would assist him with His power, as He had formerly assisted Elijah, and an expression of his religious confidence that He would do so. Pyle. Elisha healeth the unwholesome waters. Before CHRIST 206. c Ver. 7. of strength. one of the mountains. causing to miscarry.
2 Kings 2:16
- — let them go, — and seek thy master:] Having but an imperfect notion of Elijah’s translation, they imagined, it appears, that he might be taken away only for a time; or that, though his soul was taken up into heaven, his body might be left upon some neighbouring mountain, or in some valley. They importuned Elisha so long, that he was forced to comply with their foolish humour, for fear, perhaps, lest they might represent him as too forward to enter on his master’s place, and as wanting in regard and love to him. Pyle.
2 Kings 2:17
- And — he said, Send.] “Since your importunity will take no denial, please yourselves, try the event, send your messengers.” Bp. Hall. Compare Numb. xxii. 20.
2 Kings 2:21
- — and cast the salt in there,] The manner in which Elisha sweetened the fountain, and made the soil fruitful, was by casting salt into the water, to make the miracle more conspicuous; for salt is a thing which of all others makes water less fit to drink, and the ground more barren. Stackhouse.
2 Kings 2:23
- — came forth little children] The children probably acted by the instigation of their parents. This town of Beth-el was one of the principal nurseries of Ahab’s idolatry, and the people so degenerate, as to have a perfect contempt of all such Prophets as reproved them for their flagrant vices. Pyle. We should not understand them to be literally children, but grown up youths; the term “child” being applied in the Hebrew language to grown up persons. The provocation Elisha received
was an insult offered to him, not as a man but as a Prophet; and it was in his character of a Prophet that he cursed them, which was followed by the Divine infliction of destruction on the offenders. What effect this signal judgment had on the idolatrous inhabitants of the land, is no where stated; but it is probable that it was not without a good effect. Bp. Watson.
The infliction of immediate punishment on these “children” was a proper rebuke to the people of Beth-el for their irreverence and insult upon a Prophet of God, and therein upon God Himself. They might derive from it instruction to train up their children in future to good manners, and to the fear of God: and for the present they might see how God detests scoffers and mockers, and what reverence He expects to be paid to His holy Prophets. Dr. Waterland. O fearful example of Divine justice! This was not the revenge of an angry Prophet; it was the punishment of a righteous Judge. God and His seer looked through these children at the parents, at all Israel. He would punish the parents’ bad education of their children to the contemptuous usage of a Prophet, with the death of those children whom they mistaught. He would teach Israel what it is to misuse a Prophet; and, if He would not endure such conduct unrevenge in the young, what vengeance was enough for aged persecutors! Bp. Hall.
— thou bald head.] Perhaps it was usual for a Prophet to go with his head bare. The Eastern dervises do so at this day. Sir J. Chardin.