Text -- 2 Kings 2:12-25 (NET)

2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” Then he could no longer see him. He grabbed his clothes and tore them in two. 2:13 He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan. 2:14 He took the cloak that had fallen off Elijah, hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over. 2:15 When the members of the prophetic guild in Jericho, who were standing at a distance, saw him do this, they said, “The spirit that energized Elijah rests upon Elisha.” They went to meet him and bowed down to the ground before him. 2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha replied, “Don’t send them out.” 2:17 But they were so insistent, he became embarrassed. So he said, “Send them out.” They sent the fifty men out and they looked for three days, but could not find Elijah. 2:18 When they came back, Elisha was staying in Jericho. He said to them, “Didn’t I tell you, ‘Don’t go’?”

Elisha Demonstrates His Authority

2:19 The men of the city said to Elisha, “Look, the city has a good location, as our master can see. But the water is bad and the land doesn’t produce crops.” 2:20 Elisha said, “Get me a new jar and put some salt in it.” So they got it. 2:21 He went out to the spring and threw the salt in. Then he said, “This is what the Lord says, ‘I have purified this water. It will no longer cause death or fail to produce crops.” 2:22 The water has been pure to this very day, just as Elisha prophesied. 2:23 He went up from there to Bethel. As he was traveling up the road, some young boys came out of the city and made fun of him, saying, “Go on up, baldy! Go on up, baldy!” 2:24 When he turned around and saw them, he called God’s judgment down on them. Two female bears came out of the woods and ripped forty-two of the boys to pieces. 2:25 From there he traveled to Mount Carmel and then back to Samaria.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 2:12

So he calls him for his fatherly affection to him, and for his fatherly authority which he had over him, in which respect the scholars of the prophets are called their sons. He saw his own condition like that of a fatherless child, and laments it accordingly.

Wesley: 2Ki 2:12

Who by thy example, and counsels, and prayers, and power with God, didst more for the defence and preservation of Israel than all their chariots and horses. The expression alludes to the form of chariots and horses which he had seen.

Wesley: 2Ki 2:13

God so ordering it for Elisha's comfort, and the strengthening of his faith, as a pledge, that together with Elijah's mantle, his Spirit should rest upon him. And Elijah himself was gone to a place, where he needed not the mantle, either to adorn him, or to shelter him from weather, or to wrap his face in.

Wesley: 2Ki 2:14

Who at Elijah's request divided these waters, and is as able to do it again.

Wesley: 2Ki 2:15

They had been trained up in the schools: Elisha was taken from the plough. Yet, when they perceive, that God is with him, and that this is the man whom he delights to honour, they readily submit to him as their head and father, as the people to Joshua when Moses was dead. "Those that appear to have God's Spirit and presence with them, ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education."

Wesley: 2Ki 2:16

Able to take such a journey.

Wesley: 2Ki 2:16

They thought, either that God had not finally taken him away from them, but only for a time; or that God had only taken away his soul, and that his body was cast down into some place, which they desired to seek, that they might give it an honourable burial.

Wesley: 2Ki 2:17

That is, to deny them any longer, lest they should think his denial proceeded from a neglect of his master, or a contempt of them.

Wesley: 2Ki 2:19

Either it was so originally, at least, as to that part of the city where the college of the prophets was: or, it became so from the curse of God inflicted upon it, when Hiel rebuilt it. However, upon the prophet's care, it grew exceeding fruitful, and therefore is commended for its fertility in later writers.

Wesley: 2Ki 2:20

That there might be no legal pollution in it which might offend God, and hinder his miraculous operation.

Wesley: 2Ki 2:20

A most improper remedy; for salt naturally makes waters brackish, and lands barren. Hereby therefore he would shew, that this was effected solely by the Divine power, which could work either without means, or against them.

Wesley: 2Ki 2:21

Hurt, or danger, to man or beast, by drinking of it.

Wesley: 2Ki 2:23

el - To the other school of prophets, to inform them of Elijah's translation, and his succession to the same office; and to direct, and comfort, and stablish them.

Wesley: 2Ki 2:23

Or, young men: as this Hebrew word often signifies. It is more than probable they were old enough to discern between good and evil.

Wesley: 2Ki 2:23

Beth - el was the mother - city of idolatry, where the prophets planted themselves, that they might bear witness against it, and dissuade the people from it; though, it seems, they had but small success there.

Wesley: 2Ki 2:23

With great petulancy and vehemency, as the word signifies; deriding both his person and ministry, and that from a prophane contempt of the true religion, and a passionate love to that idolatry which they knew he opposed.

Wesley: 2Ki 2:23

Go up into heaven, whither thou pretendest Elijah is gone.

Wesley: 2Ki 2:23

head - So they mock his natural infirmity, which is a great sin. The repetition shews their heartiness and earnestness, that it was no sudden slip of their tongue, but a scoff proceeding from a rooted impiety and hatred of God and his prophets. And very probably it was their usual practice, to jeer the prophets as they went along the streets, that they might expose them to contempt, and if possible drive them out of their town. Had the abuse done to Elisha been the first offence of the kind, they might not have been so severely punished. But mocking the messengers of the Lord, was one of the crying sins of Israel.

Wesley: 2Ki 2:24

Nor was this punishment too great for the offence, if it be considered, that their mocking proceeded from a great malignity of mind against God; that they mocked not only a man, and an ancient man, whose very age commanded reverence; and a prophet; but even God himself, and that glorious work of God, the assumption of Elijah into heaven; that they might be guilty of many other heinous crimes, which God and the prophet knew; and were guilty of idolatry, which by God's law deserved death; that the idolatrous parents were punished in their children; and that, if any of these children were more innocent, God might have mercy upon their souls, and then this death was not a misery, but a real blessing to them, that they were taken away from that education which was most likely to expose them not only to temporal, but eternal destruction.

Wesley: 2Ki 2:24

Not from any revengeful passion, but by the motion of God's Spirit, and by God's command and commission. God did this, partly, for the terror and caution of all other idolaters and prophane persons who abounded in that place; partly, to vindicate the honour, and maintain the authority of his prophets; and particularly, of Elisha, now especially, in the beginning of his sacred ministry.

Wesley: 2Ki 2:24

This Hebrew word signifies not only young children, but also those who are grown up to maturity, as Gen 32:22, Gen 34:4, Gen 37:30; Rth 1:5.

JFB: 2Ki 2:12

That is, spiritual father, as the pupils of the prophets are called their sons.

JFB: 2Ki 2:12

That is, that as earthly kingdoms are dependent for their defense and glory upon warlike preparations, there a single prophet had done more for the preservation and prosperity of Israel than all her chariots and horsemen.

JFB: 2Ki 2:12

In token of his grief for his loss.

JFB: 2Ki 2:13

The transference of this prophetic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him.

JFB: 2Ki 2:14-18

The waving of the mantle on the river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elisha, as now the prophet of Israel.

JFB: 2Ki 2:16-18

Though the young prophets from Jericho had seen Elijah's miraculous passage of the Jordan, they had not witnessed the ascension. They imagined that he might have been cast by the whirlwind on some mountain or valley; or, if he had actually been admitted into heaven, they expected that his body would still be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be.

JFB: 2Ki 2:20

The noxious qualities of the water could not be corrected by the infusion of salt--for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all future time. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which the spring was healed [KEIL].

JFB: 2Ki 2:23-24

That is, the idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career.

JFB: 2Ki 2:23-24

An epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befell them was God's interference to uphold his newly invested prophet.

Clarke: 2Ki 2:12

The chariot of Israel and the horsemen thereof - The Chaldee translates these words thus: "My master, my master! who, by thy intercession, wast of more use to Israel than horses and chariots."This is probably the sense

In the Book of Ecclesiasticus 48:1, etc., the fiery horses and chariot are considered as an emblem of that burning zeal which Elijah manifested in the whole of his ministry: "Then stood up Elijah the prophet as fire, and his word burned as a lamp,"etc

Clarke: 2Ki 2:12

And rent them in two pieces - As a sign of sorrow for having lost so good and glorious a master.

Clarke: 2Ki 2:13

He took - the mantle - The same with which he had been called by Elijah to the prophetic office, and the same by which Elijah divided Jordan. His having the mantle was a proof that he was invested with the authority and influence of his master.

Clarke: 2Ki 2:14

Where is the Lord God of Elijah? - The Vulgate gives a strange turn to this verse

Et percussit aquas, et non sunt divisae; et dixu, Ubi est Deus Eliae etiam nunc? Percussitque aquas, et divisae sunt huc et illuc

"And he smote the waters, but they did not divide; and he said, Where is the God of Elijah even now? And he struck the waters and they were divided hither and thither.

The act of striking the waters seems to be twice repeated in the verse, though we get rid of the second striking by rendering the second clause, when he also had smitten the waters: which has the same Hebrew words as the first, and which we translate, he mote the waters. The Vulgate supposes he smote once in vain, perhaps confiding too much in his own strength; and then, having invoked the God of Elijah, he succeeded. This distinction is not followed by any of the other versions; nor is the clause, et non sunt divisae , "and they divided not,"expressed by the Hebrew text.

Clarke: 2Ki 2:15

The spirit of Elijah doth rest on Elisha - This was a natural conclusion, from seeing him with the mantle, and working the same miracle. This disposed them to yield the same obedience to him they had done to his master: and in token of this, they went out to meet him, and bowed themselves to the ground before him.

Clarke: 2Ki 2:16

Fifty strong men - Probably the same fifty who are mentioned 2Ki 2:7, and who saw Elijah taken up in the whirlwind

Clarke: 2Ki 2:16

Cast him upon some mountain - Though they saw him taken up towards heaven, yet they thought it possible that the Spirit of the Lord might have descended with him, and left him on some remote mountain or valley

Clarke: 2Ki 2:16

Ye shall not send - He knew that he was translated to heaven, and that therefore it would be useless.

Clarke: 2Ki 2:17

Till he was ashamed - He saw they would not be satisfied unless they made the proposed search; he felt therefore that he could not, with any good grace, resist their importunity any longer.

Clarke: 2Ki 2:19

The water is naught, and the ground barren - The barrenness of the ground was the effect of the badness of the water.

Clarke: 2Ki 2:21

And cast the salt in there - He cast in the salt at the place where the waters sprang out of the earth. Jarchi well observes here, "Salt is a thing which corrupts water; therefore, it is evident that this was a true miracle."What Elisha did on this occasion, getting the new cruse and throwing in the salt, was only to make the miracle more conspicuous. If the salt could have had any natural tendency to render the water salubrious, it could have acted only for a short time, and only on that portion of the stream which now arose from the spring; and in a few moments its effects must have disappeared. But the miracle here was permanent: the death of men and cattle, which had been occasioned by the insalubrity of the waters, ceased, the land was no longer barren; and the waters became permanently fit for all agricultural and domestic uses.

Clarke: 2Ki 2:23

There came forth little children out of the city - These were probably the school of some celebrated teacher; but under his instruction they had learned neither piety nor good manners

Clarke: 2Ki 2:23

Go up, thou bald head; go up, thou bald head - עלה קרח עלה קרח aleh kereach , aleh kereach . Does not this imply the grossest insult? Ascend, thou empty skull, to heaven, as it is pretended thy master did! This was blasphemy against God; and their punishment (for they were Beth-elite idolaters) was only proportioned to their guilt. Elisha cursed them, i.e., pronounced a curse upon them, in the name of the Lord, בשם יהוה beshem Yehovah , by the name or authority of Jehovah. The spirit of their offense lies in their ridiculing a miracle of the Lord: the offense was against Him, and He punished it. It was no petulant humor of the prophet that caused him to pronounce this curse; it was God alone: had it proceeded from a wrong disposition of the prophet, no miracle would have been wrought in order to gratify it

"But was it not a cruel thing to destroy forty-two little children, who, in mere childishness, had simply called the prophet bare skull, or bald head?"I answer, Elisha did not destroy them; he had no power by which he could bring two she-bears out of the wood to destroy them. It was evidently either accidental, or a Divine judgment; and if a judgment, God must be the sole author of it. Elisha’ s curse must be only declaratory of what God was about to do. See on 2Ki 1:10 (note). "But then, as they were little children, they could scarcely be accountable for their conduct; and consequently, it was cruelty to destroy them."If it was a judgment of God, it could neither be cruel nor unjust; and I contend, that the prophet had no power by which he could bring these she-bears to fall upon them. But were they little children? for here the strength of the objection lies. Now I suppose the objection means children from four to seven or eight years old; for so we use the word: but the original, נערים קטנים nearim ketannim , may mean young men, for קטן katon signifies to be young, in opposition to old, and is so translated in various places in our Bible; and נער naar signifies, not only a child, but a young man, a servant, or even a soldier, or one fit to go out to battle; and is so translated in a multitude of places in our common English version. I shall mention but a few, because they are sufficiently decisive: Isaac was called נער naar when twenty-eight years old, Gen 21:5-12; and Joseph was so called when he was thirty-nine, Gen 41:12. Add to these 1Ki 20:14 : "And Ahab said, By whom [shall the Assyrians be delivered into my hand?] And he said, Thus saith the Lord, by the Young Men, בנערי benaarey , of the princes of the provinces."That these were soldiers, probably militia, or a selection from the militia, which served as a bodyguard to Ahab, the event sufficiently declares; and the persons that mocked Elisha were perfectly accountable for their conduct

But is it not possible that these forty-two were a set of unlucky young men, who had been employed in the wood, destroying the whelps of these same she-bears, who now pursued them, and tore them to pieces, for the injury they had done? We have already heard of the ferocity of a bear robbed of her whelps; see at the end of 2Sa 17:28. The mention of She-bears gives some color to the above conjecture; and, probably, at the time when these young fellows insulted the prophet, the bears might be tracing the footsteps of the murderers of their young, and thus came upon them in the midst of their insults, God’ s providence ordering these occurrences so as to make this natural effect appear as a Divine cause. If the conjecture be correct, the bears were prepared by their loss to execute the curse of the prophet, and God’ s justice guided them to the spot to punish the iniquity that had been just committed.

Defender: 2Ki 2:14

Elisha had requested a double portion of Elijah's spirit, and it is noteworthy that more miracles are recorded under Elisha's ministry than under Elijah's. The combined Elijah/Elisha period under the kings Ahab, Ahaziah, Joram, Jehu, Jehoahaz, and Joash lasted about eighty-five years. It was the time of Israel's deepest apostasy, but it was also the time of greatest demonstrations of God's miraculous power, at least since the days of Moses and Joshua."

Defender: 2Ki 2:24

Elisha did not curse "little children," as the kjv translates the phrase (2Ki 2:23). The Hebrew expression frequently connotes young, unmarried men of any age up to about thirty. This was evidently a gang of young hoodlums, instigated by the heathen priests of Baal to ridicule Elijah's successor. The jeering exhortation to "go up, thou baldhead," (2Ki 2:23) was both a sarcastic reference to Elijah's supposed ascension (which they disbelieved) and a personal insult to God's chosen prophet. This challenge to Jehovah and the authority of His prophet could not be excused, so God made good on a warning issued long before: "And if ye walk contrary unto me, and will not hearken unto me; ... I will also send wild beasts among you, which shall rob you of your children" (Lev 26:21, Lev 26:22)."

TSK: 2Ki 2:12

saw it : 2Ki 2:10

My father : 2Ki 13:14; Job 22:30; Pro 11:11; Ecc 7:19, Ecc 9:16-18; Isa 37:4, Isa 37:15, Isa 37:21; Act 27:24

he saw him : Pro 30:4; Mar 16:19; Luk 2:15, Luk 24:51; Joh 3:13; Act 1:9; 2Co 5:2, 2Co 5:4; Eph 4:8; Rev 11:12

rent them : Job 1:20, Job 1:21; Isa 57:1, Isa 57:2; Act 8:2

TSK: 2Ki 2:13

the mantle : 2Ki 2:8; 1Ki 19:19

bank : Heb. lip, 1Ki 9:26

TSK: 2Ki 2:14

smote : 2Ki 2:8-10; Jos 1:1-9; Mar 16:20; Joh 14:12; Act 2:33, Act 3:12, Act 3:13

Where is : Jdg 6:13; 1Ki 18:36-39; Psa 42:2, Psa 42:10, Psa 115:2; Joe 2:17

TSK: 2Ki 2:15

to view : 2Ki 2:7

The spirit : Num 11:25-29, Num 27:20; Jos 3:7; Isa 11:2, Isa 59:21; Joh 15:26, Joh 15:27; Act 1:8; 2Co 12:9; 1Pe 4:14

bowed : 2Ki 2:19, 2Ki 4:1-4, 2Ki 4:37, 2Ki 6:1-7; Jos 4:14

TSK: 2Ki 2:16

strong men : Heb. sons of strength

the Spirit : 1Ki 18:12; Eze 3:14, Eze 8:3, Eze 11:24, Eze 40:2; Act 8:39; 2Co 12:2, 2Co 12:3

some mountain : Heb. one of the mountains

TSK: 2Ki 2:17

they urged : 2Sa 18:22, 2Sa 18:23; Luk 11:8; Rom 10:2

found him not : Heb 11:5

TSK: 2Ki 2:19

my Lord seeth : Num 12:11; 1Ki 18:7, 1Ki 18:13; 1Ti 5:17

the water : Exo 7:19, Exo 15:23; Jos 6:17, Jos 6:26; 1Ki 16:34

barren : Heb. causing to miscarry, Exo 23:26; Deu 28:2-4, Deu 28:11, Deu 28:15-18; Hos 9:14

TSK: 2Ki 2:20

salt therein : Jdg 9:45; Eze 47:11; Zep 2:9

TSK: 2Ki 2:21

cast : 2Ki 4:41, 2Ki 6:6; Exo 15:25, Exo 15:26; Lev 2:13; Mat 5:11; Mar 9:50; Joh 9:6

I have healed : Eze 47:8-11; 1Co 1:18-28; Rev 22:2, Rev 22:3

there shall : Psa 107:33-38; Rev 21:4

TSK: 2Ki 2:23

Bethel : 1Ki 12:28-32; Hos 4:15, Hos 10:5, Hos 10:15; Amo 3:14, Amo 4:4, Amo 5:5, Amo 7:13

little children : The words nearim ketannim not only signify little children but young men; for katon signifies not only little, but young, in opposition to old; and naar signifies not only a child, but a young man grown to years of maturitycaps1 . tcaps0 hus Isaac is called naar when twenty-eight years old, Joseph when thirty-nine, and Rehoboam when forty. These idolatrous young men, having heard of the ascension of Elijah, without believing it, blasphemously bade Elisha to follow him. The venerable prophet, from a Divine impulse, pronounced a curse ""in the name of the Lord,""which was immediately followed by the most terrible judgment; thus evincing the Source from which it flowed. Job 19:18, Job 30:1, 8-31; Pro 20:11, Pro 22:6, Pro 22:15; Ecc 11:10; Isa 1:4, Isa 3:5; Jer 7:18

mocked : Gen 21:9; 2Ch 36:16; Job 30:1, Job 30:8, Job 30:9; Psa 35:15; Isa 57:3, Isa 57:4; Gal 4:29; Heb 11:36

Go up : 2Ki 2:11; Mat 27:29-31, Mat 27:40-43

TSK: 2Ki 2:24

cursed them : 2Ki 1:10-12; Gen 9:25; Deu 28:15-26; Jdg 9:20, Jdg 9:57; Jer 28:16, Jer 29:21-23; Lam 3:65; Amo 7:17; Mar 11:14, Mar 11:21; Act 5:5, Act 5:9, Act 8:20, Act 13:9-11; 2Co 10:6

she bears : 2Sa 17:8; Pro 17:12, Pro 28:15; Hos 13:8

children of them : Exo 20:5; 1Ki 13:24, 1Ki 19:17, 1Ki 20:36

TSK: 2Ki 2:25

mount Carmel : 2Ki 4:25; 1Ki 18:19, 1Ki 18:42

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 2:12

The chariot of Israel and the horsemen thereof - These difficult words are probably said of Elijah, whom Elisha addresses as "the true defense of Israel, better than either the chariots or horsemen"which he saw. Hence, his rending his clothes in token of his grief.

Barnes: 2Ki 2:14

Where ... - Some prefer, "Where is the Lord God of Elijah, even he? And when he had smitten, etc."Or, according to others, "now when he, etc."Elisha’ s smiting of the waters seems to have been tentative. He was not sure of its result. Hence, the form of his invocation - "Where is the Lord God of Elijah? Is He here - i. e. - with me, or is He not?"Answered by the event, he appears never subsequently to have doubted.

Barnes: 2Ki 2:16

Compare the marginal references. The words "cast him upon some mountain,"rather imply that they expected to find the prophet alive.

Barnes: 2Ki 2:17

Till he was ashamed - i. e. to refuse them any longer.

Barnes: 2Ki 2:19

The water is naught - i. e. "bad."

And the ground barren - Translate "and the land apt to miscarry."The stream was thought to be the cause of untimely births, abortions, and the like, among the cattle, perhaps also among the people, that drank of it.

Barnes: 2Ki 2:20

The "new cruse"and the "salt"are evidently chosen from a regard to symbolizm. The foul stream represents sin, and to cleanse it emblems of purity must he taken. Hence, the clean "new"dish previously unused, and thus untainted; and the salt, a common Scriptural symbol of incorruption (see Lev 2:13; Eze 43:24; Mat 5:13, etc.).

Barnes: 2Ki 2:21

The spring of the waters - The spring intended is probably that now called Ain-es-Sultan, which is not much more than a mile from the site of the ancient town. It is described as a large and beautiful fountain of sweet and pleasant water. The springs issuing from the eastern base of the highlands of Judah and Benjamin are to this day generally brackish.

Barnes: 2Ki 2:23

As Beth-el was the older seat of the calf-worship 1Ki 12:32-33; 13:1-32, a prophet of Yahweh was not unlikely to meet with insult there.

By the way - i. e. "by the usual road,"probably that which winds up the Wady Suweinit, under hills even now retaining some trees, and in Elisha’ s time covered with a dense forest, the haunt of savage animals. Compare 1Ki 13:24; and for the general prevalence of beasts of prey in the country, both earlier and later than this, see Jdg 14:5; 1Sa 17:31; 2Ki 17:25; Amo 5:19, etc.

Barnes: 2Ki 2:24

On this occasion only do we find Elisha a minister of vengeance. Perhaps it was necessary to show, at the outset of his career as a prophet, that he too, so mild and peaceful could, like Elijah, wield the terrors of God’ s judgments (1Ki 19:19 note). The persons really punished were, not so much the children, as the wicked parents 2Ki 2:23, whose mouth-pieces the children were, and who justly lost the gift of offspring of which they had shown themselves unworthy.

Barnes: 2Ki 2:25

Carmel - Where Elisha held gatherings for religious purposes 2Ki 4:23-25 during one period of his life, if he did not actually reside there.

Poole: 2Ki 2:12

My father, my father so he calls him for his fatherly affection to him, and for his fatherly authority which by his office he had over him, in which respect the scholars of the prophets are called their sons, as 1Ki 20:35 .

The chariot of Israel, and the horsemen thereof who by thy example, and counsels, and prayers, and power with God, didst more for the defence and preservation of Israel, than all their chariots and horses, or other warlike provisions. The expression alludes to the form of chariots and horses which he had seen.

Poole: 2Ki 2:13

God so ordering it for Elisha’ s comfort, and the strengthening of his faith, as a pledge that, together with Elijah’ s mantle, his office and spirit should rest upon him.

Poole: 2Ki 2:14

Where is the Lord God of Elijah? who at Elijah’ s request divided these waters, and is as able to do it again; and hath given me his spirit and office; and therefore I humbly beg, and confidently expect, his assistance in this matter.

They parted but these words after

Where is the God of Elijah ? are by many rendered otherwise, and that agreeably to the Hebrew, even himself ? or, even the same ? (which words they join with the former, as an emphatical addition, or repetition, which is usual in fervent prayers. But they may be rendered without an interrogation, thus, Surely he , is, to wit, here present, and ready to help me. Or, Surely he is the same, to wit, to me, that he was to Elijah, as able and willing to work for me as for Elijah. Then the following words they render, as they are in the Hebrew,) and he smote the water, and it was divided . By which repetition it may seem that he smote it twice, and that at the first smiting the success did not answer his desire and expectation; which God so ordered, partly to keep him in a modest and humble sense of his own insufficiency, that he might not be puffed up with the great gifts which he had now received; compare 2Co 12:7 ; and partly to stir him up to a more lively exercise of faith and prayer, which followed God’ s denial or suspension of his help, as it is here expressed; which also was attended with desired success.

Poole: 2Ki 2:15

Or, as it is in the Hebrew, And the sons of the prophets who lived in Jericho saw him over against them , from some hill where they stood at a convenient distance to observe the event, 2Ki 2:7 .

They said Heb. and they said , either by revelation; or rather, by the visible effects of it which they saw.

They bowed themselves to the ground thereby testifying their reverence and subjection to him as Elijah’ s successor, and their master and teacher.

Poole: 2Ki 2:16

Strong men able to take such a journey. They thought, either,

1. That God had not finally taken him away from them, but only for a time; compare 1Ki 18:12 ; which they heartily desired, and therefore easily believed; or

2. that God had only taken away his soul, and that his body was cast down into some place, which they desired to seek, that they might give it an honourable burial.

Poole: 2Ki 2:17

Till he was ashamed i.e. to wit, to deny them any longer, lest they should think his denial proceeded from a neglect of his master, or a contempt of the sons of the prophets, or a secret content he took in his master’ s loss, that he might have his honour and power. Or, till they were ashamed, because he did so oft and so obstinately deny their request.

Poole: 2Ki 2:19

Either it was so orignally, at least as to that part of the city where the college of the prophets was, for it is not necessary to understand this of the whole territory; or it became so from the curse of God inflicted upon it, either when Joshua first took it, or afterwards when Hiel rebuilt it. Howsoever, upon the prophet’ s care, it grew exceeding fruitful, and therefore is commended for its fertility by later writers.

Poole: 2Ki 2:20

A new cruse partly that there might be no ground of suspicion that the cure was wrought by any natural virtue of any thing which was or had been in the cruse before, but only by God’ s power; and partly that there might be no legal pollution in it which might offend God, and hinder his miraculous operation by it.

Put salt therein a most improper remedy; for salt naturally makes waters brackish, and lands barren. Hereby therefore he would show that this was effected solely by the Divine power, which could work either without means, or against them.

Poole: 2Ki 2:21

Cast the salt in there which was in itself idle and ineffectual, considering both the quality of salt, and the small quantity of it, and the place where it was put, the fountain, which quickly works out any thing which is put into it; see Lev 11:36 ; but was only used as a sign of God’ s presence and power, which did the thing: compare Exo 15:25 2Ki 4:41 6:6 .

Any more death i.e. hurt or danger, as death is oft used, as 2Co 11:23to men or beasts, by drinking of it, as formerly.

Poole: 2Ki 2:23

He went up from thence unto Beth-el to the other school or college of prophets, to inform them of Elijah’ s translation and his succession into the same office; and to direct, and comfort, and stablish them, as he saw occasion.

Little children or, children , or young men ; as this Hebrew word oft signifies, as Gen 22:5,12 Ge 41:12 2Ch 13:7 Isa 11:6 . It is more than probable they were old enough to discern between good and evil as their expression showeth.

Out of the city Beth-el, which was the mother city of idolatry, 1Ki 12:28,29 Ho 4:15 5:8 , where the prophets planted themselves, that they might bear witness against it, and dissuade the people from it; though, it seems, they had but small success there.

Mocked him with great petulancy and vehemency, as the conjugation of the Hebrew verb signifies; deriding both his person and ministry, and that from a profane contempt of the true religion, and a passionate love to that idolatry which they knew he opposed.

Go up; go up into heaven, whither thou pretendest that Elijah is gone. Why didst not thou accompany thy friend and master to heaven? Oh that the same Spirit would take thee up also, that thou mightest not trouble us nor our Israel, as Elijah did!

Thou bald-head so they mock his natural infirmity, which is a great sin.

Go up, thou baldhead: the repetition shows their heartiness and earnestness, that it was no sudden nor rash slip of their tongue, but a scoff proceeding from a rooted impiety and hatred of God and his prophets.

Poole: 2Ki 2:24

Cursed them nor was this punishment too great for the offence, if it be considered that these children were grown up to some maturity; ( See Poole "2Ki 2:23" ;) that their mocking proceeded from a great malignity of mind against God; that they mocked not only a man, and an ancient man, whose very age commanded reverence, and a prophet; but even God himself, and that most admirable and glorious work of God, the assumption of Elijah into heaven, which makes it in some degree resemble the sin against the Holy Ghost; that they might be guilty of many other heinous crimes, which God and the prophet knew; and were guilty of idolatry, which by God’ s law deserved death; that the idolatrous parents were punished in their children; and that if any of these children were more innocent and ignorant of what they said, God might have mercy upon their souls, and then this death was not a misery, but a real blessing to them, that they were taken away from that wicked and idolatrous education, which was most likely to expose them not only to temporal, but to an eternal destruction.

In the name of the Lord not from any carnal or revengeful passion, but by the motion of God’ s Spirit, and by God’ s command and commission, as appears by God’ s concurrence with him; which God did, partly for the terror and caution of all other idolaters and profane persons, who abounded in that place; partly to vindicate the honour and maintain the authority of his prophets, and particularly of Elisha, now especially in the beginning of his sacred ministry. And this did beget such a confidence in Elisha, that he durst venture to go into Beth-el after this was done; and such a terror in the Beth-elites, that they durst not avenge themselves of him.

Two she-bears possibly robbed of their whelps, and therefore more fierce, Pro 17:12 Hos 13:8 ; but certainly acted by an extraordinary fury, which God raised in them for this purpose.

Forty and two children: this Hebrew word signifies not only young children, but those also who are grown up to maturity, as Gen 32:22 34:4 37:30 Rth 1:5 .

Poole: 2Ki 2:25

He went from thence partly, to decline the fury of the people of Beth-el; partly, that he might retire himself from men, and converse more freely with God, and so fit himself more for the discharge of his employment; and partly, that he might visit the sons of the prophets who lived in that place, or near it.

He returned to Samaria by the direction of God’ s Spirit, for the service which he did, 2Ki 3:11 , &c.

Haydock: 2Ki 2:12

Thereof. Thou alone wast equal to an army, in our defence. Chariots were then very common. (Calmet) ---

Chaldean and Vatable, "Thou wast, by thy prayer, better to Israel than chariots and horses." So we should call a person, a pillar of the state, &c. (Tirinus) ---

In giving the character of Elias, the Holy Ghost dwells in a particular manner on his burning zeal. (Calmet) ---

Elias stood up as a fire, and his word burnt like a torch...he brought down fire from heaven thrice, on the holocaust, and on the captains. (Haydock) ---

Who can glory like to thee? Ecclesiasticus lxviii. 1, 4. See Sts. Ambrose and Chrysostom on Elias. His resemblance with Christ is very striking. His name puts us in mind of Christ's divinity; who burnt with zeal for God's house, (John ii. 17.) was persecuted, (Calmet) raised the dead to life, rose again and ascended triumphant into heaven, having imparted his blessing (Haydock) and his sacraments to his disciples. (Calmet) ---

No more, as he was taken from the company of men. (Haydock) ---

Pieces, to express his grief, at being deprived of so excellent a master. (Menochius)

Haydock: 2Ki 2:13

Mantle, as an earnest of his affection. By the imposition of this mantle, he had been called to be a prophet, 3 Kings xix. 19.

Haydock: 2Ki 2:14

Not divided. God thus prevented him from giving way to vanity, (Abulensis, q. 28.) or thinking that he could do any thing himself. (Haydock) ---

Elias. Hebrew, "where is he?" (Calmet) ---

The original and Septuagint (Alexandrian and Vatican) do not specify that he struck the waters twice, or that they did not divide at first. (Haydock) ---

This is taken from other copies of the Septuagint. (Amama) ---

The exclamation contains a most fervent prayer. Hebrew, "he smote the waters, and said: Where is the Lord God of Elias? and when he had stricken the," &c., which removes the idea of presumption, which (Haydock) some discover in the words of Eliseus. (Tirinus) (Sanctius) ---

Now. Hebrew aph hu. Septuagint Greek: aphpho, retaining the words which Theodotion renders "the hidden" god. (Haydock) ---

"Even he himself." (Aquila) (Calmet) ---

When I stand so much in need of his assistance, (Menochius) having performed his important functions, which cannot be done without his spirit, nor without the confirmation of miracles, before an unbelieving people. (Haydock)

Haydock: 2Ki 2:15

They worshipped him; viz., with an inferior, yet religious veneration, not for any temporal, but spiritual excellency. (Challoner) (Worthington) ---

They had stopped on a hill, (Menochius) to see the event, ver. 7. (Haydock) ---

Jericho itself is two hours' journey from the Jordan. ( Adrichomius ) ---

The sons of the prophets had seen what had happened at the translation of Elias, and perceiving that Eliseus was invested with his mantle, and with the power of working miracles, they did not hesitate to acknowledge him for their superior, during the absence of Elias, who they expected would return. (Calmet)

Haydock: 2Ki 2:16

Valley. It seems such translations were not uncommon, 3 Kings xviii. 12. (Calmet)

Haydock: 2Ki 2:19

Barren, owing to the salt or bituminous waters. Some think that they were muddy and of a loathsome smell. The fountain is still to be seen very abundant and excellent, watering the plain on the west of the city. Its source is about two miles distant on the road to Jerusalem. (Maundrell, p. 134.) (Calmet) ---

Other parts of the environs were very fertile. (Menochius)

Haydock: 2Ki 2:20

Put salt. He removes ever suspicion of imposture: if the waters were already saline, the remedy would seem contrary to his design, but it would display the miracle in a stronger light; and if they were only fetid and muddy, (Calmet) though (Haydock) salt might rectify a small quantity, (Palladius tit. 9. Vales, &c.) it could never correct the bad qualities of such a fountain for a length of time, by the mere force of nature. (Haydock) ---

Josephus (Jewish Wars iv. 8.) represents Eliseus acting like a magician, being desirous to please the pagan readers with various embellishments. (Calmet)

Haydock: 2Ki 2:21

Barrenness. By the divine power they are become salubrious. (Haydock)

Haydock: 2Ki 2:23

Bald-head. It is not know whether Eliseus was really bald, or only wore his hair short, like the priests of the Lord, and the monks at present. It may also be a term of reproach, of which the emperors Julius Cæsar, Domitian, and Otho, were very sensible. Cæsar wore a crown of laurel, and Otho a sort of false hair, to hide this deformity. (Suetonius) Quod summum formæ decus est, periere capilli. (Petronius) (Calmet)

Haydock: 2Ki 2:24

Cursed them. This curse, which was followed by so visible a judgment of God, was not the effect of passion, or of a desire of revenging himself; but of zeal for religion, which was insulted by these boys, in the person of the prophet, and of a divine inspiration; God being determined to punish in this manner the inhabitants of Bethel, (the chief seat of the calf-worship) who had trained up their children in a prejudice against the true religion and its ministers. (Challoner) ---

The boys themselves were not so little as not to be aware of the insult they were offering to a minister of the God of Juda; and probably they acted thus out of hatred to him, at the instigation of their idolatrous parents. (Sanctius) (Calmet) ---

Lord. He called on him (Menochius) to revenge his own cause, (Haydock) "that the people might learn to take care of their souls, by the fear of death." (St. Augustine) (Du Hamel)

Haydock: 2Ki 2:25

Carmel. To avoid the indignation of the populace, and to instruct his disciples. ---

Samaria. That he might be ready to give advice to the two kings, who were meditating an expedition against Moab. (Menochius)

Gill: 2Ki 2:12

And Elisha saw it,.... The ascension of Elijah to heaven, the manner of it, and all relative to it, as the disciples saw the ascension of Christ, between which and this there is a great agreement, see Act 1:9, and so Elisha had the token by which he might expect to have the double portion, as the disciples after the ascension of Christ had an extraordinary effusion of the Spirit and gifts upon them:

and he cried, my father, my father; or my master, my master, as the Targum; Elijah being a father to Elisha, and the rest of the prophets, in the same sense as disciples of the prophets are called sons:

the chariots of Israel, and the horsemen thereof; who was a greater defence to Israel, and was of more service to them by his instructions and prayers, than an army consisting of chariots and horsemen; so the Targum,"he was better to Israel by his prayers than chariots and horsemen:"

and he saw him no more; he was carried up in the above manner into the heaven of heavens, out of the sight of mortals, and never seen more, but at the transfiguration of Christ on the mount:

and he took hold of his own clothes, and rent them in two pieces; not on account of Elijah's case and circumstances, who was now in a most happy and glorious state and condition, but as lamenting his own loss, and the loss of the public.

Gill: 2Ki 2:13

He took up also the mantle of Elijah that fell from him,.... Which he had now no further need of, and Elisha had, having rent his clothes in two; and this falling into his hands was a token of his succeeding him in his office, and that he should have the double portion of his spirit:

and he went back, and stood by the brook of Jordan; at the place where he and Elijah had passed over together.

Gill: 2Ki 2:14

And he took the mantle of Elijah that fell from him, and smote the waters,.... He wrapped it together, as Elijah had done, and smote the waters in like manner, to make trial whether he had the same spirit and power conferred on him:

and said, where is the Lord God of Elijah? let him appear now, and show his power as he did by him; he knew the mantle would not do without the Lord, and the exertion of his might:

and when he also had smitten the waters, they parted hither and thither; as when Elijah smote them. The words "aph-hu", rendered "he also", is left untranslated by the Septuagint, and is interpreted by Theodoret ⁿ "hidden". They stand immediately after "the God of Elijah", and may be rendered, "yea he", even he himself; meaning not Elijah, as if he was inquired after, or was present and smote the waters; but rather, as we and others, Elisha, even he also smote the waters; though some take it to be the name of God, as "Hu" was, and is with the Arabs to this day; see Gill on Isa 43:13. Athanasius ^o interprets it of God, "Appho"; and so Elisha calls him by his title and attribute, "Aph-hu": but the words may be an answer to the prophet's question, "where is the Lord God of Elijah?" here he is, even he himself, in the faith of which the water, being smitten, parted; and with this agrees Abarbinel's note on the text; the meaning is, though we are deprived of Elijah, yet not of the providence of God; and though the servant is wanting, the Lord or master is not; for even he, the blessed God, is in his room, and his excellency is as it was before; which sense is approved of by Frischmuth ^p.

and Elisha went over; the river Jordan, as on dry land.

Gill: 2Ki 2:15

And when the sons of the prophets, which were to view at Jericho, saw him,.... Who went out from thence towards Jordan, to have a sight if they could of the assumption of Elijah; these, when they saw Elisha come over Jordan, the waters being parted by him:

they said, the spirit of Elijah doth rest on Elisha; or he has the same power and spirit to work miracles as he had, which they discerned by his dividing the waters of Jordan with his mantle:

and they came to meet him, and bowed themselves to the ground before him; in reverence of him as their master, in the room of Elijah.

Gill: 2Ki 2:16

And they said unto him, behold, now, there be with thy servants fifty strong men,.... Perhaps meaning themselves, 2Ki 2:7 who were young, stout, and strong, and able to travel for days together:

let them go, we pray thee, and seek thy master; for though they knew he was to be taken away, yet knew not for what time, and imagined he might be found again:

lest peradventure the Spirit of the Lord hath taken him up; as it seems he was wont to do, see 1Ki 18:12.

and cast him upon some mountain, or into some valley; where he sometimes had his abode; or they might fancy, if he was taken up to heaven, yet in his soul only, and that, when that was separated, his dead body would be left on a mountain, or in a valley; and therefore they were desirous of seeking and finding it, that it might not be exposed to birds and beasts of prey, but that they might bury it in a decent and honourable manner:

and he said, ye shall not send; he knew it was to no purpose, since he was translated to heaven, body and soul, and which he was an eyewitness of.

Gill: 2Ki 2:17

And when they urged him until he was ashamed,.... To deny them any longer, being so very pressing and importunate:

he said, send; lest they should think he had not the respect for his master he should have had; or was so fond of his office, that he did not choose he should be found alive if he could, and return and reassume it:

they sent therefore fifty men; some one way, and some another:

and they sought three days, but found him not; and then returned.

Gill: 2Ki 2:18

And when they came again to him, for he tarried at Jericho,.... Waiting their return to hear the report they made: which when they had:

he said unto them, did I not say unto you, go not? assuring them it would be fruitless, and to no purpose; though this search of theirs served both to confirm the assumption of Elijah, and the truth of Elisha being a prophet of the Lord.

Gill: 2Ki 2:19

And the men of the city said unto Elisha,.... The inhabitants of Jericho, perceiving him to be a prophet, and endowed with a power of working miracles:

behold, I pray thee, the situation of this city is pleasant, as my lord seeth; in a plain, surrounded with gardens and orchards, with vineyards, oliveyards, and groves of palm trees, and other odoriferous ones:

but the water is naught, and the ground barren; that is, that part of it where this water was, or ran, for from thence it became barren; or "caused to miscarry", as the word signifies ^q; not only trees cast their fruit, which it watered, but women became abortive that drank of it, as Josephus says ^r, and so cattle. Abarbinel thinks it was so from the times of Joshua, being cursed by him; but, if so, it would not have been inhabited again; rather this was owing to a new curse, upon its being rebuilt; though this might affect only a small part of the ground, not the whole, as before observed.

Gill: 2Ki 2:20

And he said, bring me a new cruse, and put salt therein,.... One that had never been used, that it might not be thought that the virtue was owing to anything that had been, or was, put into it:

and they brought it to him; the pot with the salt in it.

Gill: 2Ki 2:21

And he went forth unto the spring of the waters,.... The fountain from whence they flowed, the head of them:

and cast the salt in there; which was an unlikely means of making bad water good, since that makes it brackish, and not so drinkable, and what makes ground barren; but this method, contrary to nature, was taken, that the miracle might appear the greater; or, as the Jews express it, be a miracle within a miracle:

and said, thus saith the Lord, I have healed these waters; he did not pretend to heal them in his own name, and by his own power, but in the name and by the power of the Lord, to whom he would have it ascribed:

there shall not be from thence any more death, or barren land; or miscarrying; no more noxious and mortal diseases should be got by drinking them, nor any abortions occasioned by them in women, cattle, and fruit trees, as had been.

Gill: 2Ki 2:22

So the waters were healed unto this day, according to the saying of Elisha which he spake. In the name of the Lord; and not only they remained so unto the time of the writer of this history, but to the times of Josephus, as he testifies ^s, and even to ours; for there is a spring now called Elisha's spring or fountain, of which Mr. Maundrell says ^t,"its waters are at present received in a basin about nine or ten paces long, and five or six broad; and from thence issuing out in good plenty, divide themselves into several small streams, dispersing their refreshment to all the field between this and Jericho, and rendering it exceeding fruitful.''So some other travellers ^u say of it, that the water is very clear and cool, and issues in a copious steam. Pliny ^w gives it the name of "Calirroe", the beautiful stream, and speaks of it as hot, wholesome, and medicinal, and of great note.

Gill: 2Ki 2:23

And he went up from thence unto Bethel,.... From Jericho, which lay in a plain, to Bethel, situated on an hill, and therefore is said to go up to it; hither he went, to acquaint the sons of the prophets with the assumption of Elijah, to condole their loss of him, and to comfort and encourage them, and confirm his own authority among them as a prophet in his stead:

and as he was going up by the way; the ascent to the city:

there came forth little children out of the city; the word for "children" is used of persons of thirty or forty years of age; and though these are said to be "little", they were so well grown as to be able to go forth out of the city of themselves, without any to guide them, or to take care of them; and were of an age capable not only of taking notice of Elijah's baldness, but knew him to be a prophet, and were able to distinguish between good and evil; and, from a malignant spirit in them, mocked at him as such, and at the assumption of Elijah; which they had knowledge of, and to whom, taught by their idolatrous parents, they had an aversion: some Jewish writers ^x say, they were called "Naarim", which we render "children", because shaken from the commandments, or had shaken off the yoke of the commands; and "little", because they were of little faith:

and mocked him, and said unto him, go up, thou bald head; go up, thou bald head; meaning not up the hill to Bethel, where his coming was not desirable to the greater part in it, being idolaters; and perhaps these children were sent out to intimidate him with their flouts and jeers from entering there; but having heard of Elijah going up to heaven, as was said, they jeeringly bid him go up to heaven after him, and then they should have a good riddance of them both; thus at the same time mocking at him for his baldness, and making a jest of the wondrous work of God, the assumption of Elijah; which, with behaving so irreverently to an hoary head, a prophet of the Lord, was very heinous and wicked, and therefore what befell them need not be wondered at.

Gill: 2Ki 2:24

And he turned back, and looked on them,.... With a stern countenance, thereby reproving them, and in order to intimidate them, and make them ashamed, and cause them to leave off, but to no purpose; they repeated their mockeries with great vehemence:

and cursed them in the name of the Lord; moved thereunto, not from passion and a spirit of revenge, but by an impulse of the Spirit of God:

and there came forth two she bears out of the wood; which are fiercest, and especially when bereaved of their whelps, as these might be; the wood seems to be near to Bethel, perhaps in the wilderness of Bethel, of which see Jos 8:15, and Reland ^y thinks it is the same with the wood of Ephraim, 2Sa 18:6, though the Jews, to increase the miracle, say ^z there was no wood at all, and, if there was, that there were no bears in it; but though those creatures are mostly in northern countries, yet there were of them in Judea, see 1Sa 17:34.

and tare forty and two children of them; it seems there were more than these; but such a number of them they tore to pieces and destroyed; which was very extraordinary, and was an awful punishment for their wickedness, which they knowingly and willingly committed, and of their parents in them, who had trained them up in such impiety, and put them upon it, and sent them out to do it.

Gill: 2Ki 2:25

And he went from thence to Mount Carmel,.... Where Elijah used to frequent, and where also there might be a school of the prophets; this, according to Bunting ^a, was fifty six miles from Bethel:

and from thence he returned to Samaria; the capital of the kingdom of Israel; there to bear his testimony against idolatry, to reprove for it, and reclaim from it; this, as the same writer says ^b, was thirty two miles from Carmel.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 2:12

¹ sn Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition (OTS 17), 1-10.

NET Notes: 2Ki 2:14

¹ tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).

NET Notes: 2Ki 2:15

¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

² tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”

³ tn Heb “the spirit of Elijah.”

NET Notes: 2Ki 2:16

¹ tn Or “the spirit of the Lord.”

² tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

NET Notes: 2Ki 2:17

¹ tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.

NET Notes: 2Ki 2:18

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

NET Notes: 2Ki 2:19

¹ tn Heb “my.”

² tn Heb “miscarries” or “is barren.”

NET Notes: 2Ki 2:20

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

NET Notes: 2Ki 2:21

¹ tn Or “healed.”

² tn Heb “there will no longer be from there death and miscarriage [or, ‘barrenness’].”

NET Notes: 2Ki 2:22

¹ tn Heb “according to the word of Elisha which he spoke.”

NET Notes: 2Ki 2:23

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

² tn The word נַעַר (na’ar), here translated “boy,” can refer to a broad age range, including infants as well as young men. But the qualifying term “young” (or “small”) suggests these youths were relatively young. The phrase in question (“young boy”) occurs elsewhere in 1 Sam 20:35; 1 Kgs 3:7 (used by Solomon in an hyperbolic manner); 11:17; 2 Kgs 5:14; and Isa 11:6.

NET Notes: 2Ki 2:24

¹ tn Heb “he cursed them in the name of the Lord.” A curse was a formal appeal to a higher authority (here the Lord) to vindicate one’s cause through judgment. As in chapter one, this account makes it clear that disrespect for the Lord’s designated spokesmen can be deadly, for it is ultimately rejection of the Lord’s authority.

NET Notes: 2Ki 2:25

¹ sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him.

map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

Geneva Bible: 2Ki 2:15

And when the sons of the prophets which [were] to view at Jericho saw him, they said, The ^{( i )} spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.

^{( i )} The Spirit of prophecy was given to him as it was to Elijah.

Geneva Bible: 2Ki 2:16

And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, ^{( l )} Ye shall not send.

^{( l )} Because the fact was extraordinary, they doubted where he had gone, but Elisha was assured that he was taken up to God.

Geneva Bible: 2Ki 2:21

And he went forth unto the spring of the waters, and cast ^{( m )} the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren [land].

^{( m )} Thus God gave him power, even contrary to nature, to make the water profitable for man's use, which before was hurtful.

Geneva Bible: 2Ki 2:24

And he turned back, and looked on them, and ^{( n )} cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them.

^{( n )} Perceiving their malicious heart against the Lord and his word, he asks God to avenge the injury done to him.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 2:1-25

1 Elijah, taking his leave of Elisha, with his mantle divides Jordan;

9 and, granting Elisha his request, is taken up by a fiery chariot into heaven.

12 Elisha, dividing Jordan with Elijah's mantle, is acknowledged his successor.

16 The young prophets, hardly obtaining leave to seek Elijah, cannot find him.

19 Elisha with salt heals the unwholesome waters.

23 Bears destroy the children that mocked Elisha.

MHCC: 2Ki 2:9-12

That fulness, from whence prophets and apostles had all their supply, still exists as of old, and we are told to ask large supplies from it. Diligent attendance upon Elijah, particularly in his last hours, would be proper means for Elisha to obtain much of his spirit. The comforts of departing saints, and their experiences, help both to gild our comforts and to strengthen our resolutions. Elijah is carried to heaven in a fiery chariot. Many questions might be asked about this, which could not be answered. Let it suffice that we are told, what his Lord, when he came, found him doing. He was engaged in serious discourse, encouraging and directing Elisha about the kingdom of God among men. We mistake, if we think preparation for heaven is carried on only by contemplation and acts of devotion. The chariot and horses appeared like fire, something very glorious, not for burning, but brightness. By the manner in which Elijah and Enoch were taken from this world, God gave a glimpse of the eternal life brought to light by the gospel, of the glory reserved for the bodies of the saints, and of the opening of the kingdom of heaven to all believers. It was also a figure of Christ's ascension. Though Elijah was gone triumphantly to heaven, yet this world could ill spare him. Surely their hearts are hard, who feel not, when God, by taking away faithful, useful men, calls for weeping and mourning. Elijah was to Israel, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. Christ bequeathed to his disciples his precious gospel, like Elijah's mantle; the token of the Divine power being exerted to overturn the empire of Satan, and to set up the kingdom of God in the world. The same gospel remains with us, though the miraculous powers are withdrawn, and it has Divine strength for the conversion and salvation of sinners.

MHCC: 2Ki 2:13-18

Elijah left his mantle to Elisha; as a token of the descent of the Spirit upon him; it was more than if he had left him thousands of gold and silver. Elisha took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn. Now that Elijah was taken to heaven, Elisha inquired, 1. After God; when our creature-comforts are removed, we have a God to go to, who lives forever. 2. After the God that Elijah served, and honoured, and pleaded for. The Lord God of the holy prophets is the same yesterday, to-day, and for ever; but what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their God? See Elisha's dividing the river; God's people need not fear at last passing through the Jordan of death as on dry ground. The sons of the prophets made a needless search for Elijah. Wise men may yield to that, for the sake of peace, and the good opinion of others, which yet their judgment is against, as needless and fruitless. Traversing hills and valleys will never bring us to Elijah, but following the example of his holy faith and zeal will, in due time.

MHCC: 2Ki 2:19-25

Observe the miracle of healing the waters. Prophets should make every place to which they come better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the word of God, which is like the salt cast into the water by Elisha. It was an apt emblem of the effect produced by the grace of God on the sinful heart of man. Whole families, towns, and cities, sometimes have a new appearance through the preaching of the gospel; wickedness and evil have been changed into fruitfulness in the works of righteousness, which are, through Christ, to the praise and glory of God. Here is a curse on the youths of Bethel, enough to destroy them; it was not a curse causeless, for it was Elisha's character, as God's prophet, that they abused. They bade him " go up," reflecting on the taking up of Elijah into heaven. The prophet acted by Divine impulse. If the Holy Spirit had not directed Elisha's solemn curse, the providence of God would not have followed it with judgment. The Lord must be glorified as a righteous God who hates sin, and will reckon for it. Let young persons be afraid of speaking wicked words, for God notices what they say. Let them not mock at any for defects in mind or body; especially it is at their peril, if they scoff at any for well doing. Let parents that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts. And what will be the anguish of those parents, at the day of judgment, who witness the everlasting condemnation of their offspring, occasioned by their own bad example, carelessness, or wicked teaching!

Matthew Henry: 2Ki 2:9-12

Here, I. Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, 1Ki 19:19.

1. Elijah, being greatly pleased with the constancy of Elisha's affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting; he does not say (as bishop Hall observes), " Ask of me when I am gone, in heaven I shall be better able to befriend thee,"but, "Ask before I go."Our friends on earth may be spoken to, and can give us an answer, but we know not that we can have access to any friend in heaven but Christ, and God in him. Abraham is ignorant of us.

2. Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honour, nor exemption from trouble, but to be qualified for the service of God and his generation, he asks, (1.) For the Spirit, not that the gifts and graces of the Spirit were in Elijah's power to give, therefore he says not, "Give me the Spirit"(he knew very well it was God's gift), but " Let it be upon me, intercede with God for this for me."Christ bade his disciples ask what they would, not one, but all, and promised to send the Spirit, with much more authority and assurance than Elijah could. (2.) For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. (3.) For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. It is a holy ambition to covet earnestly the best gifts, and those which will render us most serviceable to God and our brethren. Note, We all ought, both ministers and people, to set before us the example of our predecessors, to labour after their spirit, and to be earnest with God for that grace which carried them through their work and enabled them to finish well.

3. Elijah promised him that which he asked, but under two provisos, 2Ki 2:10. (1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for God to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them. (2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not. A diligent attendance upon his master's instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him. The comforts of departing saints, and their experiences, will mightily help both to gild our comforts and to steel our resolutions. Or, perhaps, this was intended only as a sign: "If God favour thee so far as to give thee a sight of me when I ascend, take that for a token that he will do this for thee, and depend upon it."Christ's disciples saw him ascend, and were thereupon assured that they should, in a little time, be filled with his Spirit, Act 1:8. Elisha, we may suppose, hereupon prayed earnestly, Lord, show me this token for good.

II. Elijah is carried up to heaven in a fiery chariot, 2Ki 2:11. Like Enoch, he was translated, that he should not see death; and was (as Mr. Cowley expresses it) the second man that leaped the ditch where all the rest of mankind fell, and went not downward to the sky. Many curious questions might be asked about this matter, which could not be answered. Let it suffice that we are here told,

1. What his Lord, when he came, found him doing. He was talking with Elisha, instructing and encouraging him, directing him in his work, and quickening him to it, for the good of those whom he left behind. He was not meditating nor praying, as one wholly taken up with the world he was going to, but engaged in edifying discourse, as one concerned about the kingdom of God among men. We mistake if we think our preparation for heaven is carried on only by contemplation and the acts of devotion. Usefulness to others will pass as well in our account as any thing. Thinking of divine things is good, but talking of them (if it come from the heart) is better, because for edification, 1Co 14:4. Christ ascended as he was blessing his disciples.

2. What convoy his Lord sent for him - a chariot of fire and horses of fire, which appeared either descending upon them from the clouds or (as bishop Patrick thinks) running towards them upon the ground: in this form the angels appeared. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham; but, Elijah being to carry his body with him, this heavenly guard was visible, not in a human shape, as usual, though they might so have borne him up in their arms, or carried him as on eagles' wings, but that would have been to carry him like a child, like a lamp (Isa 40:11, Isa 40:31); they appear in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in scripture cherubim and seraphim, and their appearance here, though it may seem below their dignity, answers to both those names; for (1.) Seraphim signifies fiery, and God is said to make them a flame of fire, Psa 104:4. (2.) Cherubim (as many think) signifies chariots, and they are called the chariots of God (Psa 68:17), and he is said to ride upon a cherub (Psa 18:10), to which perhaps there is an allusion in Ezekiel's vision of four living creatures, and wheels, like horses and chariots; in Zechariah's vision, they are so represented, Zec 1:8; Zec 6:1. Compare Rev 6:2, etc. See the readiness of the angels to do the will go God, even in the meanest services, for the good of those that shall be heirs of salvation. Elijah must remove to the world of angels, and therefore, to show how desirous they were of his company, some of them would come to fetch him. The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for God and his honour, and now with a heavenly fire he was refined and translated.

3. How he was separated from Elisha. This chariot parted them both asunder. Note, The dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him.

4. Whither he was carried. He went up by a whirlwind into heaven. The fire tends upward; the whirlwind helped to carry him through the atmosphere, out of the reach of the magnetic virtue of this earth, and then how swiftly he ascended through the pure ether to the world of holy and blessed spirits we cannot conceive.

"But where he stopped will ne'er be known,

'Till Phenix-nature, aged grown,

To a better being shall aspire,

Mounting herself, like him, to eternity in fire."

- Cowley

Elijah had once, in a passion, wished he might die; yet God was so gracious to him as not only not to take him at his word then, but to honour him with this singular privilege, that he should never see death; and by this instance, and that of Enoch, (1.) God showed how men should have left the world if they had not sinned, not by death, but by a translation. (2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of Christ's ascension.

III. Elisha pathetically laments the loss of that great prophet, but attends him with an ecomium, 2Ki 2:12. 1. He saw it; thus he received the sign by which he was assured of the grant of his request for a double portion of Elijah's spirit. He looked stedfastly towards heaven, whence he was to expect that gift, as the disciples did, Act 1:10. he saw it awhile, but the vision was presently out of his sight; and he saw him no more. 2. He rent his own clothes, in token of the sense he had of his own and the public loss. Though Elijah had gone triumphantly to heaven, yet this world could ill spare him, and therefore his removal ought to be much regretted by the survivors. Surely their hearts are hard whose eyes are dry when God, by taking away faithful useful men, calls for weeping and mourning. Though Elijah's departure made way for Elisha's eminency, especially since he was now sure of a double portion of his spirit, yet he lamented the loss of him, for he loved him, and could have served him for ever. 3. He gave him a very honourable character, as the reason why he thus lamented the loss of him. (1.) He himself had lost the guide of his youth: My father, my father. He saw his own condition like that of a fatherless child thrown upon the world, and lamented it accordingly. Christ, when he left his disciples, did not leave them orphans (Joh 14:15), but Elijah must. (2.) The public had lost its best guard; he was the chariot of Israel, and the horsemen thereof. He would have brought them all to heaven, as in this chariot, if it had not been their own fault; they used not chariots and horses in their wars, but Elijah was to them, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. His departure was like the routing of an army, an irreparable loss. "Better have lost all our men of war than this man of God."

Matthew Henry: 2Ki 2:13-18

We have here an account of what followed immediately after the translation of Elijah.

I. The tokens of God's presence with Elisha, and the marks of his elevation into Elijah's room, to be, as he had been, a father to the sons of the prophets, and the chariots and horsemen of Israel.

1. He was possessed of Elijah's mantle, the badge of his office, which, we may suppose, he put on and wore for his master's sake, 2Ki 2:13. When Elijah went to heaven, though he did not let fall his body as others do, he let fall his mantle instead of it; for he was unclothed, that he might be clothed upon with immortality: he was going to a world where he needed not the mantle to adorn him, nor to shelter him from the weather, nor to wrap his face in, as 1Ki 19:13. He left his mantle as a legacy to Elisha, and, though in itself it was of small value, yet as it was a token of the descent of the Spirit upon him, it was more than if he had bequeathed to him thousands of gold and silver. Elisha took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn, and a recompence to him for his own garments which he had rent. he loved this cloak ever since it was first cast over him, 1Ki 19:19. He that then so cheerfully obeyed the summons of it, and became Elihah's servant, is now dignified with it, and becomes his successor. There are remains of great and good men, which, like this mantle, ought to be gathered up and preserved by the survivors, their sayings, their writings, their examples, that, as their works follow them in the reward of them, they may stay behind in the benefit of them.

2. He was possessed of Elijah's power to divide Jordan, 2Ki 2:14. Having parted with his father, he returns to his sons in the schools of the prophets. Jordan was between him and them; it had been divided to make way for Elijah to his glory; he will try whether it will divide to make way for him to his business, and by that he will know that God is with him, and that he has the double portion of Elijah's spirit. Elijah's last miracle shall be Elisha's first; thus he begins where Elijah left off and there is no vacancy. In dividing the waters, (1.) He made use of Elijah's mantle, as Elijah himself had done (2Ki 2:8), to signify that he designed to keep to his master's methods and would not introduce any thing new, as those affect to do that think themselves wiser than their predecessors. (2.) He applied to Elijah's God: Where is the Lord God of Elijah? He does not ask, "Where is Elijah?"as poring upon the loss of him, as if he could not be easy now that he was gone, - or as doubting of his happy state, as if, like the sons of the prophets here, he knew not what had become of him, - or as curiously enquiring concerning him, and the particular of that state he was removed to (no, that is a hidden life, it does not yet appear what we shall be), - nor as expecting help from him; no, Elijah is happy, but is neither omniscient nor omnipotent; but he asks, Where is the Lord God of Elijah? Now that Elijah was taken to heaven God had abundantly proved himself the God of Elijah; if he had not prepared for him that city, and done better for him there than ever he did for him in this world, he would have been ashamed to be called his God, Heb 11:16; Mat 27:31, Mat 27:32. Now that Elijah was taken to heaven Elisha enquired, [1.] After God. When our creature-comforts are removed, we have a God to go to, that lives for ever. [2.] After The God of Elijah, the God that Elijah served, and honoured, and pleaded for, and adhered to when all Israel had deserted him. This honour is done to those who cleave to God in times of general apostasy, that God will be, in a peculiar manner, their God. "The God that owned, and protected, and provided for Elijah, and many ways honoured him, especially now at last, where is he? Lord, am not I promised Elijah's spirit? Make good that promise."The words which next follow in the original, Aph -his - even he, which we join to the following clause, when he also had smitten the waters, some make an answer to this question, Where is Elijah's God? Etiam ille adhuc superest - "He is in being still, and nigh at hand. We have lost Elijah, but we have not lost Elijah's God. He has not forsaken the earth; it is even he that is still with me."Note, First, It is the duty and interest of the saints on earth to enquire after God, and apply to him as the Lord God of the saints that have gone before to heaven, the God of our fathers. Secondly, It is very comfortable to those who enquire of him; it is even he that is in his holy temple (Psa 11:4) and nigh to all who call upon him, Psa 145:18. Thirdly, Those that walk in the spirit and steps of their godly faithful predecessors shall certainly experience the same grace that they experienced; Elijah's God will be Elisha's too. The Lord God of the holy prophets is the same yesterday, today, and for ever; and what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their God?

3. He was possessed of Elijah's interest in the sons of the prophets, 2Ki 2:15. Some of the fellows of the college at Jericho, who had placed themselves conveniently near Jordan, to see what passed, were surprised to see Jordan divided before Elisha in his return, and took that as a convincing evidence that the spirit of Elijah did rest upon him, and that therefore they ought to pay the same respect and deference to him that they had paid to Elijah. Accordingly they went to meet him, to congratulate him on his safe passage through fire and water, and the honour God had put upon him; and they bowed themselves to the ground before him. They were trained up in the schools; Elisha was taken from the plough; yet when they perceived that God was with him, and that this was the man whom he delighted to honour, they readily submitted to him as their head and father, as the people to Joshua when Moses was dead, Jos 1:17. Those that appear to have God's Spirit and presence with them ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education. This ready submission of the sons of the prophets, no doubt, was a great encouragement to Elisha, and helped to clear his call.

II. The needless search which the sons of the prophets made for Elijah. 1. They suggested that possibly he was dropped, either alive or dead, upon some mountain, or in some valley; and it would be a satisfaction to them if they sent some strong men, whom they had at command, in quest of him, 2Ki 2:16. Some of them perhaps started this as a demurrer to the choice of Elisha: "Let us first be sure that Elijah has quite gone. Can we think Elijah thus neglected by heaven, that chosen vessel thus cast away as a vessel in which was no pleasure?"2. Elisha consented not to their motion till they overcame him with importunity, 2Ki 2:17. They urged him till he was ashamed to oppose it any further lest he should be thought wanting in his respect to his old master or loth to resign the mantle again. Wise men may yield to that, for the sake of peace and the good opinion of others, which yet their judgment is against as needless and fruitless. 3. The issue made them as much ashamed of their proposal as they, by their importunity, had made Elisha ashamed of his opposing it. Their messengers, after they had tired themselves with fruitless search, returned with a non est inventus - he is not to be found, and gave Elisha an opportunity of upbraiding his friends with their folly: Did I not say unto you, Go not? 2Ki 2:18. This would make them the more willing to acquiesce in his judgment another time. Traversing hills and valleys will never bring us to Elijah, but the imitation of his holy faith and zeal will, in due time.

Matthew Henry: 2Ki 2:19-25

Elisha had, in this respect, a double portion of Elijah's spirit, that he wrought more miracles than Elijah. Some reckon them in number just double. Two are recorded in these verses - a miracle of mercy to Jericho and a miracle of judgment to Bethel, Psa 101:1.

I. Here is a blessing upon the waters of Jericho, which was effectual to heal them. Jericho was built in disobedience to a command, in defiance to a threatening, and at the expense of the lives of all the builder's children; yet, when it was built, it was not ordered to be demolished again, nor were God's prophets or people forbidden to dwell in it, but even within those walls that were built by iniquity we find a nursery of piety. Fools, they say, build houses for wise men to dwell in. Here the wealth of the sinner provided a habitation for the just. We find Christ at Jericho, Luk 19:1. Hither Elisha came, to confirm the souls of the disciples with a more particular account of Elijah's translation than their spies, who saw at a distance, could give them. Here he staid while the fifty men were searching for him. And, 1. The men of Jericho represented to him their grievance, 2Ki 2:19. God's faithful prophets love to be employed; it is wisdom to make use of them during the little while that their light is with us. They had not applied to Elijah concerning the matter, perhaps because he was not so easy of access as Elisha was; but now, we may hope, by the influence of the divinity-school in their city, they were reformed. The situation was pleasant and afforded a good prospect; but they had neither wholesome water to drink nor fruitful soil to yield them food, and what pleasure could they take in their prospect? Water is a common mercy, which we should estimate by the greatness of the calamity which the want or unwholesomeness of it would be. Some think that it was not all the ground about Jericho that was barren and had bad water, but some one part only, and that where the sons of the prophets had their lodgings, who are here called the men of the city. 2. He soon redressed their grievance. Prophets should endeavour to make every place they come to, some way or other, the better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the due application of the word of God. Elisha will heal their waters; but, (1.) They must furnish him with salt in a new cruse, 2Ki 2:20. If salt had been proper to season the water, yet what could so small a quantity do towards it and what the better for being in a new cruse? But thus those that would be helped must be employed and have their faith and obedience tried. God's works of grace are wrought, not by any operations of ours, but in observance of his institutions. (2.) He cast the salt into the spring of the waters, and so healed the streams and the ground they watered. Thus the way to reform men's lives is to renew their hearts; let those be seasoned with the salt of grace; for out of them are the issues of life. Make the tree good and the fruit will be good. Purify the heart and that will cleanse the hands. (3.) He did not pretend to do this by his own power, but in God's name: Thus saith the Lord, I have healed these waters. He is but the instrument, the channel through which God is pleased to convey this healing virtue. By doing them this kindness with a Thus saith the Lord, they would be made the more willing hereafter, to receive from him a reproof, admonition, or command, with the same preface. If, in God's name, he can help them, in God's name let him teach and rule them. Thus saith the Lord, out of Elisha's mouth, must, ever after, be of mighty force with them. (4.) The cure was lasting, and not for the present only: The waters were healed unto this day, 2Ki 2:22. What God does shall be for ever, Ecc 3:14. When he, by his Spirit, heals a soul, there shall be no more death nor barrenness; the property is altered: what was useless and offensive becomes grateful and serviceable.

II. Here is a curse upon the children of Bethel, which was effectual to destroy them; for it was not a curse causeless. At Bethel there was another school of prophets. Thither Elisha went next, in this his primary visitation, and the scholars there no doubt welcomed him with all possible respect, but the townsmen were abusive to him. One of Jeroboam's calves was at Bethel; this they were proud of, and fond of, and hated those that reproved them. The law did not empower them to suppress this pious academy, but we may suppose it was their usual practice to jeer the prophets as they went along the streets, to call them by some nickname or other, that they might expose them to contempt, prejudice their youth against them, and, if possible, drive them out of their town. Had the abuse done to Elisha been the first offence of that kind, it is probable that it would not have been so severely punished. But mocking the messengers of the Lord, and misusing the prophets, was one of the crying sins of Israel, as we find, 2Ch 36:16. Now here we have, 1. An instance of that sin. The little children of Bethel, the boys and girls that were playing in the streets (notice, it is likely, having come to the town of his approach), went out to meet him, not with their hosannas, as they ought to have done, but with their scoffs; they gathered about him and mocked him, as if he had been a fool, or one fit to make sport with. Among other things that they used to jeer the prophets with, they had this particular taunt for him, Go up, thou bald head, go up, thou bald head. It is a wicked thing to reproach persons for their natural infirmities or deformities; it is adding affliction to the afflicted; and, if they are as God made them, the reproach reflects upon him. But this was such a thing as scarcely deserved to be called a blemish, and would never have been turned to his reproach if they had had any thing else to reproach him with. It was his character as a prophet that they designed to abuse. The honour God had crowned him with should have been sufficient to cover his bald head and protect him from their scoffs. They bade him go up, perhaps reflecting on the assumption of Elijah: "Thy master,"they say, "has gone up; why dost not thou go up after him? Where is the fiery chariot? When shall we be rid of thee too?"These children said as they were taught; they had learned of their idolatrous parents to call foul names and give bad language, especially to prophets. These young cocks, as we say, crowed after the old ones. Perhaps their parents did at this time send them out and set them on, that, if possible, they might keep the prophet out of their town. 2. A specimen of that ruin which came down upon Israel at last, for misusing God's prophets, and of which this was intended to give them fair warning. Elisha heard their taunts, a good while, with patience; but at length the fire of holy zeal for God was kindled in his breast by the continued provocation, and he turned and looked upon them, to try if a grave and severe look would put them out of countenance and oblige them to retire, to see if he could discern in their faces any marks of ingenuousness; but they were not ashamed, neither could they blush; and therefore he cursed them in the name of the Lord, both imprecated and denounced the following judgment, not in personal revenge for the indignity done to himself, but as the mouth of divine justice to punish the dishonour done to God. His summons was immediately obeyed. two she-bears (bears perhaps robbed of their whelps) came out of an adjacent wood, and presently killed forty-two children, 2Ki 2:24. Now in this, (1.) The prophet must be justified, for he did it by divine impulse. Had the curse come from any bad principle God would not have said Amen to it. We may think it would have been better to have called for two rods for the correction of these children than two bears for the destruction of them. But Elisha knew, by the Spirit, the bad character of these children. He knew what a generation of vipers those were, and what mischievous enemies they would be to God's prophets if they should live to be men, who began so early to be abusive to them. He intended hereby to punish the parents and to make them afraid of God's judgments. (2.) God must be glorified as a righteous God, that hates sin, and will reckon for it, even in little children. Let the wicked wretched brood make our flesh tremble for fear of God. Let little children be afraid of speaking wicked words, for God notices what they say,. Let them not mock any for their defects in mind or body, but pity them rather; especially let them know that it is at their peril if they jeer God's people or ministers, and scoff at any for well-doing. Let parents, that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts; for, as bishop Hall says, "In vain do we look for good from those children whose education we have neglected; and in vain do we grieve for those miscarriages which our care might have prevented."Elisha comes to Bethel and fears not the revenges of the bereaved parents; God, who bade him do what he did, he knew would bear him out. Thence he goes to Mount Carmel (2Ki 2:25), where it is probable there was a religious house fit for retirement and contemplation. Thence he returned to Samaria, where, being a public place, this father of the prophets might be most serviceable. Bishop Hall observes here, "That he can never be a profitable seer who is either always or never alone."

Keil-Delitzsch: 2Ki 2:11-13

Elijah's ascension . - 2Ki 2:11. While they were walking on and talking to each other, "behold (there suddenly appeared) a fiery chariot and fiery horses, and separated the two (by driving between them), and Elijah went up in the tempest to heaven."As God had formerly taken Enoch away, so that he did not taste of death (see at Gen 5:24), so did He also suddenly take Elijah away from Elisha, and carry him to heaven without dying. It was בּסּערה , "in the tempest,"that he was taken away. The storm was accompanied by a fiery phenomenon, which appeared to the eyes of Elisha as a chariot of fire with horses of fire, in which Elijah rode to heaven. The tempest was an earthly substratum for the theophany, the fiery chariots and fiery horses the symbolical form in which the translation of his master to heaven presented itself to the eye of Elisha, who was left behind.

(Note: All further questions, e.g., concerning the nature of the fiery chariot, the place to which Elijah was carried, the day of his ascension, which C. a Lap., according to the Romish martyrology, assigns to the 20th of July in the 19th year of Jehoshaphat, and others of the same kind, which have been discussed by the earlier commentators, are to be set down as useless trifles, which go beyond the bounds of our thought and comprehension.)

The ascension of Elijah has been compared to the death of Moses. "As God Himself buried Moses, and his grave has not been found to this day, so did He fetch Elias to heaven in a still more glorious manner in a fiery chariot with fiery horses, so that fifty men, who searched for him, did not find him on the earth"(Ziegler). This parallel has a real foundation in the appearance of Moses and Elijah with Christ on the mountain of transfiguration, only we must not overlook the difference in the departure from this life of these two witnesses of God. For Moses died and was to die in the wilderness because of his sin (Deu 32:49.), and was only buried by the hand of the Lord, so that no one has seen his grave, not so much for the purpose of concealing it from men as to withdraw his body from corruption, and preserve and glorify it for the eternal life (see the Comm. on Deu 34:5-6). Elijah did not die, but was received into heaven by being "changed"(1Co 15:51-52; 1Th 4:15.). This difference is in perfect harmony with the character and position of these two men in the earthly kingdom of God. Moses the lawgiver departed from the earthly life by the way of the law, which worketh death as the wages of sin (Rom 6:23; Rom 7:13); Elijah the prophet, who was appointed to admonish for future times ( ὁ καταγραφεὶς ἐν ἐλεγμοῖς εἰς καιρούς ), to pacify the wrath before the judgment, to turn the heart of the father to the son, and to restore the tribes of Jacob (Ecclus. 48:10), was taken to heaven as the forerunner of Christ (Mal 4:5-6; Mat 11:10-11) without tasting of death, to predict the ascension of our Lord, and to set it forth in Old Testament mode; for as a servant, as the servant of the law, who with his fiery zeal preached both by word and deed the fire of the wrath of divine justice to the rebellious generation of his own time, Elijah was carried by the Lord to heaven in a fiery storm, the symbol of the judicial righteousness of God. "As he was an unparalleled champion for the honour of the Lord, a fiery war-chariot was the symbol of his triumphal procession into heaven"(O. v. Gerlach). But Christ, as the Son, to whom all power is given in heaven and on earth, after having taken away from death its sting and from hell its victory, by His resurrection from the grave (1Co 15:55), returned to the Father in the power of His eternal deity, and ascended to heaven in His glorified body before the eyes of His disciples as the victor over death and hell, until a cloud received Him and concealed His figure from their sight (Luk 24:51; Act 1:9).

(Note: The actual truth of this miraculous departure of the prophet is strongly confirmed by the appearance of Elijah, as recorded in Mat 17:3-4 and Luk 9:30, upon which the seal of attestation is impressed by the ascension of our Lord. His ascension was in harmony with the great mission with which he, the mightiest of all the prophets, was entrusted in that development of the divine plan of salvation which continued through the centuries in the interval between Moses and Christ.- Whoever is unable to do justice to the spirit and nature of the divine revelation of mercy, will be unable to comprehend this miracle also. This was the case with Josephus, and even with Ephraem the Syrian father. Josephus, for example ( Ant . ix. 2, 2), saying nothing about the miracle, and simply states that Ἠελίας ἐξ ἀνθρώπων ἠφανίσθη· καὶ οὐδεὶς ἔγνω μέχρις τῆς σήμερον αὐτοῦ τὴν τελευτήν , and adds that it is written of Elijah and Enoch in the sacred books, ὅτι γεγόνασιν ἀφανεῖς. θάνατον δὲ αὐτῶν οὐδεὶς οἶδεν . Ephraem, the Christian father, passes over the last clause of 2Ki 2:11, "so Elijah went up in the whirlwind to heaven,"in his exposition of our chapter, and paraphrases the rest of the words thus: "There came suddenly from on high a fire-storm, and in the midst of the flame the form of a chariot and of horses, and separated them from one another; one of the two it left on the earth, the other, namely Elijah, it carried up on high ( Syr. ‛alı̂ lȧm^e rawma' ); but whither the wind (or Spirit? Syr. rôha' ) took him, or in what place it left him, the Scriptures have not told us. They say, however, that some years afterwards an alarming letter from him, full of threats, was delivered to king Joram of Judah."Following the lead of such predecessors as these, J. D. Michaelis, who boasts so much of his orthodoxy, informed the "unlearned"(in the Anmerkungen to his Bibel-übersetzung ) that Elijah did not go to heaven, but was simply carried away from Palestine, and lived at least twelve years more, that he might be bale to write a letter to king Joram (2Ch 21:12), for "men do not receive letters from people in heaven."This incident has been frequently adduced since then as a disproof of the ascension of Elijah. but there is not a word in the Chronicles about any letter ( ספרים , ספר , or אגרת , which would be the Hebrew for a letter); all that is said is that a writing ( מכתב ) from the prophet Elijah was brought to Joram, in which he was threatened with severe punishments on account of his apostasy. Now such a writing as this might very well have been written by Elijah before his ascension, and handed to Elisha to be sent by him to king Joram at the proper time. Even Bertheau admits that, according to the chronological data of the Old Testament, Elijah might have been still living in the reign of Joram of Judah; and it is a priori probable that he both spoke of Joram's sin and threatened him with punishment. It is impossible to fix the year of Elijah's ascension. Neither the fact that it is mentioned after the death of Ahaziah of Israel, which he himself had personally foretold to that ungodly king, nor the circumstance that in the war which Jehoshaphat and Joram of Israel waged with the Moabites the prophet Elisha was consulted (1 Kings 3), warrants the conclusion that Elijah was taken from the earth in the interval between these two events. It is very obvious from 2Ki 3:11, that the two kings applied to Elisha simply because he was in the neighbourhood, and not because Elijah was no longer alive.)

2Ki 2:12

When Elisha saw his master carried thus miraculously away, he exclaimed, "My father, my father, the chariot of Israel and horsemen thereof!"and as he saw him no more, he took hold of his clothes and rent them in two pieces, i.e., from the top to the bottom, as a proof of the greatness of his sorrow at his being taken away. He called Elijah אבי , "my father,"as his spiritual father, who had begotten him as his son through the word of God. "Chariot (war-chariot) and horsemen of Israel,"on which the Israelitish kings based the might and security of their kingdom, are a symbolical representation of the strong defence which Elijah had been through his ministry to the kingdom of Israel (cf. 2Ki 13:14).

2Ki 2:13

He then took up Elijah's prophet's mantle, which had fallen from him when he was snatched away, and returned to the Jordan. The prophet's mantle of the master fell to Elisha the disciple, as a pledge to himself that his request was fulfilled, and as a visible sign to others that he was his divinely appointed successor, and that the spirit of Elijah rested upon him (2Ki 2:15).

Keil-Delitzsch: 2Ki 2:14-15

Return of Elisha to Jericho and Bethel, and his First Miracles. - 2Ki 2:14, 2Ki 2:15. Having returned to the banks of the Jordan, Elisha smote the water with Elijah's mantle, saying, "Where is Jehovah the God of Elijah, yea He?"and the water divided hither and thither, so that he was able to go through. אף־הוּא , which the lxx did not understand, and have simply reproduced in Greek characters, ἀφφώ , is an emphatic apposition, "yea He,"such as we find after suffixes, e.g., Pro 22:19; and אף is only a strengthened גּם , which is more usual when emphatic prominence is given to the suffix (vid., Ges. §121, 3). The Masoretic accentuation, which separates it from the preceding words, rests upon a false interpretation. There is no need either for the alteration proposed by Ewald, §362, a ., of אף into אך , "he had scarcely smitten the water,"especially as not a single analogous example can be adduced of the use of הוּא אך followed by a Vav consec .; or for the conjecture that the original reading in the text was אפוא (Houb., Böttch., Then.), "where is now the God of Elijah?"which derives no critical support from the ἀφφώ of the lxx, and is quite at variance with Hebrew usage, since אפוא generally stands immediately after איּה , when it serves to strengthen the interrogation (vid., Jdg 9:38; Job 17:15; Isa 19:12; Hos 13:10). This miracle was intended partly to confirm Elisha's conviction that his petition had been fulfilled, and partly to accredit him in the eyes of the disciples of the prophets and the people generally as the divinely appointed successor of Elijah. All the disciples of the prophets from Jericho saw also from this that the spirit of Elijah rested upon Elisha, and came to meet him to do homage to him as being now their spiritual father and lord.

Keil-Delitzsch: 2Ki 2:16-22

But the disciples of the prophets at Jericho were so unable to realize the fact of Elijah's translation, although it had been previously revealed to them, that they begged permission of Elisha to send out fifty brave men to seek for Elijah. פּן־נשׂאו : whether the Spirit of the Lord has not taken him and cast him upon one of the mountains, or into one of the valleys. פּן with the perfect is used "where there is fear of a fact, which as is conjectured almost with certainty has already happened,"like μὴ in the sense of " whether not "(vid., Ewald, §337, b .). יהוה רוּח is not a wind sent by Jehovah (Ges.), but the Spirit of Jehovah, as in 1Ki 18:12. The Chethîb גּיאות is the regular formation from גּיא or גּיא (Zec 14:4); the Keri with the transposition of א and , י the later form: גּאיות , Eze 7:16; Eze 31:12, etc. The belief expressed by the disciples of the prophets, that Elijah might have been miraculously carried away, was a popular belief, according to 1Ki 18:12, which the disciples of the prophets were probably led to share, more especially in the present case, by the fact that they could not imagine a translation to heaven as a possible thing, and with the indefiniteness of the expression ראשׁך מעל לקח could only understand the divine revelation which they had received as referring to removal by death. So that even if Elisha told them how miraculously Elijah had been taken from him, which he no doubt did, they might still believe that by the appearance in the storm the Lord had taken away His servant from this life, that is to say, had received his soul into heaven, and had left his earthly tabernacle somewhere on the earth, for which they would like to go in search, that they might pay the last honours to their departed master. Elisha yielded to their continued urgency and granted their request; whereupon fifty men sought for three days for Elijah's body, and after three days' vain search returned to Jericho. עד־בּשׁ , to being ashamed, i.e., till he was ashamed to refuse their request any longer (see at Jdg 3:25).

The two following miracles of Elisha (2Ki 2:19-25) were also intended to accredit him in the eyes of the people as a man endowed with the Spirit and power of God, as Elijah had been. 2Ki 2:19-22. Elisha makes the water at Jericho wholesome . - During his stay at Jericho (2Ki 2:18) the people of the city complained, that whilst the situation of the place was good in other respects, the water was bad and the land produced miscarriages. הארץ , the land, i.e., the soil, on account of the badness of the water; not "the inhabitants, both man and beast"(Thenius). Elisha then told them to bring a new dish with salt, and poured the salt into the spring with these words: "Thus saith the Lord, I have made this water sound; there will not more be death and miscarriage thence"( משּׁם ). משׁלּכת is a substantive here (vid., Ewald, 160, e .). המּים מוצא is no doubt the present spring Ain es Sultân , the only spring near to Jericho, the waters of which spread over the plain of Jericho, thirty-five minutes' distance from the present village and castle, taking its rise in a group of elevations not far from the foot of the mount Quarantana (Kuruntul); a large and beautiful spring, the water of which is neither cold nor warm, and has an agreeable and sweet (according to Steph. Schultz, "somewhat salt") taste. It was formerly enclosed by a kind of reservoir or semicircular wall of hewn stones, from which the water was conducted in different directions to the plain (vid., Rob. Pal . ii. p. 283ff.). With regard to the miracle, a spring which supplied the whole of the city and district with water could not be so greatly improved by pouring in a dish of salt, that the water lost its injurious qualities for ever, even if salt does possess the power of depriving bad water of its unpleasant taste and injurious effects. The use of these natural means does not remove the miracle. Salt, according to its power of preserving from corruption and decomposition, is a symbol of incorruptibility and of the power of life which destroys death (see Bähr, Symbolik , ii. pp. 325,326). As such it formed the earthly substratum for the spiritual power of the divine word, through which the spring was made for ever sound. A new dish was taken for the purpose, not ob munditiem (Seb. Schm.), but as a symbol of the renewing power of the word of God. - But if this miracle was adapted to show to the people the beneficent character of the prophet's ministry, the following occurrence was intended to prove to the despisers of God that the Lord does not allow His servants to be ridiculed with impunity.

Keil-Delitzsch: 2Ki 2:23-25

The judgment of God upon the loose fellows at Bethel . Elisha proceeded from Jericho to Bethel, the chief seat of the idolatrous calf-worship, where there was also a school of the prophets (2Ki 2:3). On the way thither there came small boys out of the city to meet him, who ridiculed him by calling out, "Come up, bald-head, come,"etc. קרח , bald-head (with a bald place at the back of the head), was used as a term of scorn (cf. Isa 3:17, Isa 3:24); but hardly from a suspicion of leprosy (Winer, Thenius). It was rather as a natural defect, for Elisha, who lived for fifty years after this (2Ki 13:14), could not have been bald from age at that time.

2Ki 2:24

The prophet then turned round and cursed the scoffers in the name of the Lord, and there came two bears out of the wood, and tore forty-two boys of them in pieces. The supposed "immorality of cursing,"which Thenius still adduces as a disproof of the historical truth of this miracle, even if it were established, would not affect Elisha only, but would fall back upon the Lord God, who executed the curse of His servant in such a manner upon these worthless boys. And there is no need, in order to justify the judicial miracle, to assume that there was a preconcerted plan which had been devised by the chief rulers of the city out of enmity to the prophet of the Lord, so that the children had merely been put forward (O. v. Gerlach). All that is necessary is to admit that the worthless spirit which prevailed in Bethel was openly manifested in the ridicule of the children, and that these boys knew Elisha, and in his person insulted the prophet of the Lord. If this was the case, then Elisha cursed the boys for the purpose of avenging the honour of the Lord, which had been injured in his person; and the Lord caused this curse to be fulfilled, to punish in the children the sins of the parents, and to inspire the whole city with a salutary dread of His holy majesty.

(Note: Augustine, or the author of the Sermo 204 de Tempore (or Sermo 41 de Elisaeo in t. v. of the Opp. August ., ed. J. P. Migne, p. 1826), which is attributed to him, gives a similar explanation. "The insolent boys,"he says, "are to be supposed to have done this at the instigation of their parents; for they would not have called out if it had displeased their parents."And with regard to the object of the judicial punishment, he says it was inflicted "that the elders might receive a lesson through the smiting of the little ones, and the death of the sons might be a lesson to the parents; and that they might learn to fear the prophet, whom they would not love, notwithstanding the wonders which he performed.")

2Ki 2:25

Elisha went from Bethel to Carmel (see at 1Ki 18:19), probably to strengthen himself in solitude for the continuation of his master's work. He returned thence to Samaria, where, according to 2Ki 6:32, he possessed a house.

Constable: 2Ki 2:1--8:16

4. Jehoram's evil reign in Israel 2:1-8:15

Jehoram reigned 12 years in Israel (852-841 B.C.). His reign overlapped with Jehoshaphat and Jehoshaphat's son Jehoram's coregency (853-848 B.C.) as well as Jehoram of Judah's sole reign (848-841 B.C.). During these 12 years Elisha, whose name means "my God is salvation," was very active in Israel. In keeping with his theological purpose the writer of Kings again emphasized incidents of spiritual significance that took place at this time (cf. 1 Kings 17-19, the Elijah narrative).⁹

Constable: 2Ki 2:1-14

The transfer of prophetic power 2:1-14

The Gilgal in view may have been the one between Jericho and the Jordan, or it may have been one about seven miles north of Bethel since Elijah and Elisha went down to Bethel (v. 2).¹⁰ This account presupposes previous revelation, not in Scripture, that this day was to be Elijah's last on earth (v. 3). By granting Elisha permission to remain behind (v. 2, et al.) Elijah was testing Elisha's commitment to himself and to his calling as Elijah's successor (cf. Matt. 4:1-11; Luke 22:31-62; John 21:15-27). Elisha's refusal to speak of Elijah's departure (vv. 3, 5) probably reflects Elisha's sorrow at the prospect of losing his friend and mentor. It was not uncommon for prophets to give a valuable parting blessing (cf. Gen. 49; Deut. 33), and Elisha did not want to miss that. A prophet's mantle (cloak) was the symbol of his authority as God's spokesman (cf. 1 Kings 19:19). As Moses had parted the Red Sea with his rod, so Elijah parted the Jordan River with his mantle (v. 8; cf. Exod. 14:21-22). Israel's God was as able as ever to lead His people out of bondage and into promised blessing.

The double portion that Elisha requested was the privilege of God's richest blessing on his life that customarily went to the first-born son in the ancient Near East (cf. 1 Kings 3:3-9). It would be a hard thing for Elijah to guarantee this double portion since blessing with His Spirit was God's prerogative (v. 10). Evidently Elijah intended to reward Elisha's continued faithful commitment to him with this blessing, but if Elisha turned back from following him he would not get it (v. 10). The eldest son, whose role Elisha filled, was responsible to carry on his father's name and work.

The chariot and horses of fire symbolized God's powerful heavenly army (cf. 6:17). This display of the instruments of spiritual warfare separated the two prophets and apparently could have frightened Elisha into running away and losing his desired blessing (v. 11). The chariot and horses of fire had polemic value since the Canaanites called Baal "the rider of clouds."¹¹ The whirlwind (shekinah?) took Elijah miraculously into heaven, not the fiery horses and chariot (v. 11). Elijah had thought he was indispensable to God at one time (1 Kings 19:10, 14), but God had told him that he would remove him and work through others (1 Kings 19:11-18). Elijah's translation to heaven was a blessing for him since he entered heaven without dying.

"The contrast between the deaths of Elijah and his enemies could hardly be any more stark. Elijah, the faithful servant of God, ascends to heaven. Ahab and Jezebel, the sworn enemies of Yahwism and the prophets, die at the hands of their foes."¹²

Elijah had been Elisha's spiritual father and mentor (v. 12). Elisha mourned the departure of one of Israel's great spiritual warriors (v. 12). By referring to Elijah as "the chariots of Israel and its horsemen" (v. 12), Elisha probably meant that Elijah's prophetic powers and spiritual depth were the nation's true strength.¹³ By asking, "Where is Elijah's God?" (v. 14) Elisha was calling out to Yahweh to demonstrate His power through him as he had done through Elijah.

Miracles Involving Elisha
Miracle	Reference	Elements
Fire called down from heaven	2 Kings 1:10, 12	Fire
Jordan River parted	2 Kings 2:8	Water
Jericho spring water purified	2 Kings 2:21	Water
Youths cursed	2 Kings 2:24	Animals
Water provided	2 Kings 2:20	Water
Widow's oil multiplied	2 Kings 4:6	Oil
Shunammite's dead son raised to life	2 Kings 4:35	Life
Poisonous stew purified	2 Kings 4:41	Flour
Prophets' food multiplied	2 Kings 4:44	Bread and grain
Naaman healed of leprosy	2 Kings 5:14	Water
Gehazi's leprosy cured	2 Kings 5:27	Disease
Ax head floated	2 Kings 6:6	Water
Horses and chariots surrounded Dothan	2 Kings 6:17	Fire
Aramean soldiers blinded	2 Kings 6:18	Sight
Aramean army scattered	2 Kings 7:6	Sound
Hazael's future predicted	2 Kings 8:13	Future

Constable: 2Ki 2:15-25

The evidence of Elisha's succession 2:15-25

Had Elijah still been alive on the earth Elisha could not have exercised authority as his successor. In this chapter note the parallels between the succession of the prophets and the succession of the kings that the writer recorded elsewhere in Kings. Elisha gave the skeptics opportunity to verify Elijah's departure (cf. 1 Kings 18:12). After all, Elijah had been known to disappear and reappear suddenly (cf. 1 Kings 18:12). The same Spirit that had empowered Elijah now rested on Elisha (v. 15).

The miracle that attested God's messenger and his message evidently took place at Jericho (v. 15). The physical condition in the town was symbolic of the spiritual condition of the nation (v. 19).¹⁴ Refreshment and fertility had suffered as a result of apostasy. Elisha was a new vessel in God's hand similar to the new jar he requested (v. 20). Salt seemed like the worst thing to add to brackish water to make it pure just as return to Yahweh must have appeared to be a backward step to many idolatrous Israelites. Nevertheless since salt is what God ordered it was effective. The use of salt may have symbolized a break with the past since this is what rubbing certain sacrifices with salt to sanctify them indicated (Lev. 2:13; Num. 18:19; Ezek. 43:24).¹⁵ Yahweh, not Baal, could restore blessing and fertility to His people. This miracle was another polemic against Baal worship (cf. 1 Kings 18; et al.). Baal's worshippers credited him with ruling over the waters on and beneath the earth including underground springs and fountains.¹⁶ God's permanent healing of the spring would have served as a continuing reminder of Yahweh's ability to bring fruitfulness and blessing out of the deadly sterility of idolatry.

Bethel was a center of idolatry in Israel, one of the golden calf sites (v. 23). Evidently Elisha's approach triggered a mass demonstration against him by many young men. The Hebrew word na'ar translated "lads" in 2:23 describes young men, not boys, in many other places in the Old Testament.¹⁷ "Baldhead" was and is a term of disrespect. The idolaters challenged Elisha to "go up" to heaven as Elijah had done if Elisha could.¹⁸ These youths were typical of a nation that "mocked the messengers of God, despised His words and scoffed at his prophets" (2 Chron. 36:16). Not motivated by personal pride but by a desire for God's glory, Elisha pronounced God's curse on them for their disrespect for His prophet and Himself (v. 24; cf. 1 Peter 3:3-7). As before, God used wild animals to judge the rebels (cf. 1 Kings 13:24). Wild bears were common in ancient Israel.¹⁹ These early miracles identified Elisha as God's spokesman who possessed His power to bless or to curse.

These two miracles set the tone of Elisha's whole ministry. He would be a source of blessing to the needy, but he would be a source of judgment to those who did not respect Yahweh.

Guzik: 2Ki 2:1-25

2 Kings 2 - Elijah's Ascension

A. Elijah ascends to heaven.

1. (1-3) The awareness of Elijah's coming departure.

And it came to pass, when the LORD was about to take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. Then Elijah said to Elisha, "Stay here, please, for the LORD has sent me on to Bethel." But Elisha said, "As the LORD lives, and as your soul lives, I will not leave you!" So they went down to Bethel. Now the sons of the prophets who were at Bethel came out to Elisha, and said to him, "Do you know that the LORD will take away your master from over you today?" And he said, "Yes, I know; keep silent!"

a. When the LORD was about to take Elijah into heaven by a whirlwind: Apparently, this was somewhat common knowledge. Elijah, Elijah, and the sons of the prophets each knew that Elijah would soon be carried into heaven by a whirlwind; presumably there was a prophecy announcing this that at least some knew.

b. As the LORD lives, and as your soul lives, I will not leave you: Elijah seemed to test the devotion of Elisha. Since it was known that Elijah would soon depart to heaven in an unusual way, Elisha wanted to stay as close as possible to his mentor.

2. (4-7) The awareness of Elijah's departure at Jericho and the Jordan.

Then Elijah said to him, "Elisha, stay here, please, for the LORD has sent me on to Jericho." But he said, "As the LORD lives, and as your soul lives, I will not leave you!" So they came to Jericho. Now the sons of the prophets who were at Jericho came to Elisha and said to him, "Do you know that the LORD will take away your master from over you today?" So he answered, "Yes, I know; keep silent!" Then Elijah said to him, "Stay here, please, for the LORD has sent me on to the Jordan." But he said, "As the LORD lives, and as your soul lives, I will not leave you!" So the two of them went on. And fifty men of the sons of the prophets went and stood facing them at a distance, while the two of them stood by the Jordan.

a. Elisha, stay here, please, for the LORD has sent me on to Jericho: Elijah continued to test the devotion of Elisha, and Elisha continued to stay with his mentor until his anticipated unusual departure.

i. Elijah knew that God had a dramatic plan for the end of his earthly life, yet he was perfectly willing to allow it all to take place privately, without anyone else knowing. "The prophet's evident desire to die alone shames us, when we remember how eager we are to tell men, by every available medium, of what we are doing for the Lord." (Meyer)

b. The two of them went on: Elisha would not leave his mentor until God took him away in the dramatic way promised.

3. (8-10) Elisha asks for a double portion.

Now Elijah took his mantle, rolled it up, and struck the water; and it was divided this way and that, so that the two of them crossed over on dry ground. And so it was, when they had crossed over, that Elijah said to Elisha, "Ask! What may I do for you, before I am taken away from you?" Elisha said, "Please let a double portion of your spirit be upon me." So he said, "You have asked a hard thing. Nevertheless, if you see me when I am taken from you, it shall be so for you; but if not, it shall not be so."

a. Elijah took his mantle, rolled it up, and struck the water; and it was divided this way and that, so that the two of them crossed over on dry ground: This was a strange and unique miracle on a day of strange and unique miracles. Elijah walked in the steps of Moses and Joshua as ones whom God used to miraculously part waters.

b. Ask! What may I do for you, before I am taken away from you? This was a big invitation, but Elisha demonstrated his tenacity by refusing to leave his mentor.

i. "It was with the object of testing the spirit of his friend that the departing seer had urged him again and again to leave him. And it was only when Elisha had stood the test with such unwavering resolution that Elijah was able to give him this carte blanche." (Meyer)

c. Please let a double portion of your spirit be upon me: When invited to make a request, Elisha asked for a big thing - a double portion of the mighty spirit of Elijah. Elisha saw how greatly the Spirit of God worked through Elijah, and he wanted the same for himself.

i. He could have asked for anything, but he asked for this. "He sought neither wealth, nor position, nor worldly power; nor a share in those advantages on which he had turned his back for ever." (Meyer)

ii. The idea of a double portion was not to ask for twice as much as Elijah had, but to ask for the portion that went to the firstborn son, as in Deuteronomy 21:17. Elisha asked for the right to be regarded as the successor of Elijah, as his firstborn son in regard to ministry. Yet Elisha had already been designated as Elijah's successor (1 Kings 19:19). This was a request for the spiritual power to fulfill the calling he already received.

iii. It is worthwhile to consider if this was generally a good or a bad thing. Normally we don't think of one person inheriting the ministry of another. The relation between Elijah and Elisha - and God's apparent blessing on their ministries - shows that at least sometimes God intends one person to inherit the ministry of another.

d. If you see me when I am taken from you, it shall be for you: Elijah tested the devotion of his mentor by seeing if he would persistently stay with him through these last remarkable hours. If the devotion of Elisha remained strong through the testing, his request to be the successor of the first prophet would be fulfilled.

4. (11-13) Elijah ascends into heaven.

Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried out, "My father, my father, the chariot of Israel and its horsemen!" So he saw him no more. And he took hold of his own clothes and tore them into two pieces. He also took up the mantle of Elijah that had fallen from him, and went back and stood by the bank of the Jordan.

a. As they continued on and talked: "What sublime themes must have engaged them, standing as they did on the very confines of heaven, and in the vestibule of eternity! The apostasy of Israel and it is approaching doom; the ministry just closing, with its solemn warnings; the outlook towards the work upon which Elisha was preparing to enter - these and cognate subjects must have occupied them." (Meyer)

b. Suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven: This was a strange and unique miracle. As the two prophets walked some fiery object separated the two of them, and then carried Elijah up to heaven.

i. "It was meet that a whirlwind-man should sweep to heaven in the very element of his life . . . what a contrast to the gentle upward motion of the ascending Saviour!" (Meyer)

ii. "Elijah was taken up to heaven in the whirlwind, not in the chariot of fire and horses of fire which merely 'came between the two of them' (Hebrew) and cut him off from human sight. These chariots and horsemen symbolized strong protection as well as the forces of God's spiritual presence which were the true safety of Israel." (Wiseman)

c. My father, my father, the chariot of Israel and its horsemen! With these words Elisha recognized the true strength of Israel. "Elisha saw that the strength of Israel had been that of the presence of the prophet of God. It is more than a coincidence that when presently Elisha himself passed away, Joash, the reigning king, uttered the same exclamation (13:14)." (Morgan)

i. "Who by thy example, and counsels, and prayers, and power with God, didst more for the defence and preservation of Israel, than all their chariots and horses, or other warlike provisions." (Poole)

ii. This was the end of a remarkable ministry, one that was in many ways similar to the ministry of Moses. Both Moses and Elijah:

· Stood alone for righteousness

· Were associated with fire upon mountains

· Were associated with the desert

· Met God on Sinai

· Were chased out of their countries by pagan rulers

· Knew God's miraculous provision for food and water

· Wandered in the desert for a period measured by 40

· Fasted for 40 days

· Were powerful examples of prayer

· Parted waters

· Had close associates who succeeded them

· Had successors that parted waters also

· Had mysterious or strange deaths

d. And Elisha saw it: This fulfilled the requirement mentioned in 2 Kings 2:10. Elisha would indeed inherit the prophetic ministry of Elijah. Yet Elisha wasn't happy when this happened; he took hold of his own clothes and tore them into two pieces as an expression of deep mourning.

e. He also took up the mantle of Elijah that had fallen from him: Since the mantle was the special mark of a prophet, this was a demonstration of the truth that Elisha truly had inherited the ministry of Elijah.

i. Think of what it was like for Elisha to pick up that mantle. The mantle did not fall from heaven and rest on his shoulders; he had to decide to pick it up and put it on. He had to decide: do I really want to put this on? Elijah's ministry was one of great power, but also of great pressure and responsibility.

B. The beginning of the ministry of the Prophet Elisha.

1. (14-15) Elisha continues after the pattern of Elijah.

Then he took the mantle of Elijah that had fallen from him, and struck the water, and said, "Where is the LORD God of Elijah?" And when he also had struck the water, it was divided this way and that; and Elisha crossed over. Now when the sons of the prophets who were from Jericho saw him, they said, "The spirit of Elijah rests on Elisha." And they came to meet him, and bowed to the ground before him.

a. Where is the LORD God of Elijah? Elisha knew that the power in prophetic ministry did not rest in mantles or fiery chariots. It rested in the presence and work of the Living God. If the LORD God of Elijah was also with Elisha, then he would inherit the same power and direction of ministry.

i. This was a great question to ask. If God expected Elisha to continue on the ministry of Elijah, then He must be present for the junior prophet in the same ways He was for the senior prophet. It was as if Elisha could have asked the question more specifically:

· Where is the God who kept Elijah faithful when the whole nation turned from God?

· Where is the God who mightily answered prayer from Elijah?

· Where is the God who provided miraculously for Elijah?

· Where is the God who raised the dead through Elijah?

· Where is the God who answers prayer by sending fire from heaven?

· Where is the God who encouraged the discouraged prophet?

· Where is the God who carried Elijah away into heaven?

b. When he also struck the water, it was divided: This shows that Elisha immediately had the same power in ministry that Elijah had. He went back over a divided Jordan River the same way that he and Elijah first came over the river.

i. "And when you have got their mantle, do not waste precious time in lamentations about them any more; get to your business. There is a river in your way; what then? Well, go to the Jordan as the prophet Elisha did, and try to pass it. Say not, 'Where is Elijah?' but 'Where is the Lord God of Elijah?' Elijah is gone, but his God is not; Elijah has gone away, but Jehovah is present, still." (Spurgeon)

c. The spirit of Elijah rests on Elisha: The succession of Elisha to the power and office of Elijah was apparent to others. Elisha didn't need to persuade or convince them of this with words. God's blessing on his actions was enough to prove it.

2. (16-18) A futile search for Elijah.

Then they said to him, "Look now, there are fifty strong men with your servants. Please let them go and search for your master, lest perhaps the Spirit of the LORD has taken him up and cast him upon some mountain or into some valley." And he said, "You shall not send anyone." But when they urged him till he was ashamed, he said, "Send them!" Therefore they sent fifty men, and they searched for three days but did not find him. And when they came back to him, for he had stayed in Jericho, he said to them, "Did I not say to you, 'Do not go'?"

a. Please let them go and search for your master: The sons of the prophets wondered if the chariot of fire had not merely taken Elijah to another place in Israel. Elisha knew that it had carried him to heaven, so he was hesitant to give permission for what he knew would be a futile mission.

b. Did I not say to you, "Do not go"? Elisha knew that the mission would be futile and it was. Elijah was carried up to heaven, not some other place on this earth.

3. (19-22) The waters of Jericho are healed

Then the men of the city said to Elisha, "Please notice, the situation of this city is pleasant, as my lord sees; but the water is bad, and the ground barren." And he said, "Bring me a new bowl, and put salt in it." So they brought it to him. Then he went out to the source of the water, and cast in the salt there, and said, "Thus says the LORD: 'I have healed this water; from it there shall be no more death or barrenness.'" So the water remains healed to this day, according to the word of Elisha which he spoke.

a. The water is bad, and the ground barren: At this time Jericho had a poor water supply. This made agriculture impossible and life very difficult.

b. Thus says the LORD: "I have healed this water; from it there shall be no more death or barrenness": The miracle did not happen because Elisha wanted to impress others or because he thought it would be good to do it. This was a work of the LORD, and it was a word from the LORD that announced the healing of the water.

i. "If God casteth into our hearts but one cruseful of the salt of his Spirit, we are whole." (Trapp)

4. (23-25) Judgment upon the youths of Bethel.

Then he went up from there to Bethel; and as he was going up the road, some youths came from the city and mocked him, and said to him, "Go up, you baldhead! Go up, you baldhead!" So he turned around and looked at them, and pronounced a curse on them in the name of the LORD. And two female bears came out of the woods and mauled forty-two of the youths. Then he went from there to Mount Carmel, and from there he returned to Samaria.

a. Some youths came from the city and mocked him: The ancient Hebrew word translated youths here means young men in a very broad sense. This term applied to Joseph when he was 39 (Genesis 41:12), to Absalom as an adult (2 Samuel 14:21, 18:5), and to Solomon when he was 20 (1 Kings 3:7).

i. These youths were from Bethel, and their mocking presence shows the continuing opposition to a true prophet in Bethel, the chief center of pagan calf-worship." (Wiseman)

b. Go up, you baldhead! This both mocked Elisha because of his apparent baldness, but also because of his connection with the prophet Elijah. The idea behind the words, "Go up" was that Elisha should go up to heaven like Elijah did. It mocked Elisha, his mentor Elijah, and the God they served.

i. "Go up; go up into heaven, whither thou pretendest that Elijah is gone. Why didst not thou accompany thy friend and master into heaven? Oh that the same Spirit would take thee up also, that thou mightest not trouble us nor our Israel, as Elijah did!" (Poole)

ii. "The lack of hair was not a result of old age; since he lived about fifty years after this incident, he was at the time a relatively young man. Elisha's baldness must have been in striking contrast to Elijah's hairy appearance." (Dilday)

c. So he turned around and looked at them, and pronounced a curse on them in the name of the LORD: Elisha knew these young men mocked his ministry, Elijah's ministry, and the God they both faithfully served. Yet he left any correction up with God but pronouncing a curse on them in the name of the LORD.

d. Two female bears came out of the woods and mauled forty-two of the youths: In response to the curse of Elisha, God sent two female bears and they mauled (literally, cut up) the young men.

i. "Bears are attested in the hill ranges until mediaeval times." (Wiseman)

ii. "Since forty-two of the boys were struck by the bears, the group may have been quite large and therefore dangerously out of control. Elisha may have needed miraculous intervention to escape." (Dilday)

iii. "Verse 24 does not say that the victims were killed. The Hebrew word translated 'mauled' might indicate less serious injuries. The ultimate outcome of the miracle was to break up the gang, frighten the offenders and the entire village." (Dilday)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 2Ki 2:23

2 KINGS 2:23-24 —How could a man of God curse these 42 young men so that they were mauled by she-bears?

PROBLEM: As Elisha was going up to Bethel, he was confronted by some young people who mocked him saying, “Go up, you baldhead!” When Elisha heard this, he turned and pronounced a curse on them, and two she-bears came out of the wood and mauled 42 of the young men. How could a man of God curse these young men for such a minor offense?

SOLUTION: First of all, this was no minor offense, for these young men held God’s prophet in contempt. Since the prophet was God’s mouthpiece to His people, God Himself was being most wickedly insulted in the person of His prophet.

Second, these were not small, innocent children. They were wicked young men, comparable to a modern street gang. Hence, the life of the prophet was endangered by their number, the nature of their sin, and their obvious disrespect for authority.

Third, Elisha’s action was designed to strike fear in the hearts of any other such gang members. If these young gang members were not afraid to mock a venerable man of God such as Elisha, then they would have been a threat to the lives of all God’s people.

Fourth, some commentators note that their statements were designed to challenge Elisha’s claim to be a prophet. They were essentially saying, “If you are a man of God, why don’t you go on up to heaven like Elijah did?” The term “baldhead” might be a reference to the fact that lepers shaved their heads. Such a comment would indicate that these young men looked upon Elisha as a detestable outcast.

Fifth, it was not Elijah who took their lives, but God who alone could have providentially directed the bears to attack them. It is evident that by mocking this man of God, these young men were revealing their true attitudes toward God Himself. Such contempt for the Lord was punishable by death. The Scriptures do not say that Elisha prayed for this kind of punishment. It was clearly an act of God in judgment upon this impious gang.   

Critics Ask: 2Ki 2:24

2 KINGS 2:23-24 —How could a man of God curse these 42 young men so that they were mauled by she-bears?

PROBLEM: As Elisha was going up to Bethel, he was confronted by some young people who mocked him saying, “Go up, you baldhead!” When Elisha heard this, he turned and pronounced a curse on them, and two she-bears came out of the wood and mauled 42 of the young men. How could a man of God curse these young men for such a minor offense?

SOLUTION: First of all, this was no minor offense, for these young men held God’s prophet in contempt. Since the prophet was God’s mouthpiece to His people, God Himself was being most wickedly insulted in the person of His prophet.

Second, these were not small, innocent children. They were wicked young men, comparable to a modern street gang. Hence, the life of the prophet was endangered by their number, the nature of their sin, and their obvious disrespect for authority.

Third, Elisha’s action was designed to strike fear in the hearts of any other such gang members. If these young gang members were not afraid to mock a venerable man of God such as Elisha, then they would have been a threat to the lives of all God’s people.

Fourth, some commentators note that their statements were designed to challenge Elisha’s claim to be a prophet. They were essentially saying, “If you are a man of God, why don’t you go on up to heaven like Elijah did?” The term “baldhead” might be a reference to the fact that lepers shaved their heads. Such a comment would indicate that these young men looked upon Elisha as a detestable outcast.

Fifth, it was not Elijah who took their lives, but God who alone could have providentially directed the bears to attack them. It is evident that by mocking this man of God, these young men were revealing their true attitudes toward God Himself. Such contempt for the Lord was punishable by death. The Scriptures do not say that Elisha prayed for this kind of punishment. It was clearly an act of God in judgment upon this impious gang.   

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 2 (Chapter Introduction)

Overview

2Ki 2:1, Elijah, taking his leave of Elisha, with his mantle divides Jordan; 2Ki 2:9, and, granting Elisha his request, is taken up by a fiery chariot into heaven; 2Ki 2:12, Elisha, dividing Jordan with Elijah’s mantle, is acknowledged his successor; 2Ki 2:16, The young prophets, hardly obtaining leave to seek Elijah, cannot find him; 2Ki 2:19, Elisha with salt heals the unwholesome waters; 2Ki 2:23, Bears destroy the children that mocked Elisha.

Poole: 2 Kings 2 (Chapter Introduction)

KINGS CHAPTER 2

Elijah, taking his leave of Elisha, with his mantle divideth Jordan, 2Ki 2:1-8 ; and granting Elisha his request on condition, is taken up by a fiery chariot into heaven, 2Ki 2:9-11 . Elisha, dividing Jordan with Elijah’ s mantle, is acknowledged his successor, 2Ki 2:12-18 . He with salt healeth the waters at Jericho, 2Ki 2:19-22 . Children mock him; he curseth them, and they are devoured by two bears, 2Ki 21:23-25 .

MHCC: 2 Kings 2 (Chapter Introduction)

(2Ki 2:1-8) Elijah divides Jordan.

(2Ki 2:9-12) Elijah is taken up into heaven.

(2Ki 2:13-18) Elisha is manifested to be Elijah's successor.

(2Ki 2:19-25) Elisha heals the waters of Jericho, Those that mocked Elisha destroyed.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 2 (Chapter Introduction)

In this chapter we have, I. That extraordinary event, the translation of Elijah. In the close of the foregoing chapter we had a wicked king leaving the world in disgrace, here we have a holy prophet leaving it in honour; the departure of the former was his greatest misery, of the latter his greatest bliss: men are as their end is. Here is, 1. Elijah taking leave of his friends, the sons of the prophets, and especially Elisha, who kept close to him, and walked with him through Jordan (2Ki 2:1-10). 2. Elijah taken into heaven by the ministry of angels (2Ki 2:11), and Elisha's lamentation of the loss this earth has of him (2Ki 2:12). II. The manifestation of Elisha, as a prophet in his room. 1. By the dividing of Jordan (2Ki 2:13, 2Ki 2:14). 2. By the respect which the sons of the prophets paid him (2Ki 2:15-18). 3. By the healing of the unwholesome waters of Jericho (2Ki 2:19-22). 4. By the destruction of the children of Bethel that mocked him (2Ki 2:23-25). This revolution in prophecy makes a greater figure than the revolution of a kingdom.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 2 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 2

This chapter relates, how that Elisha accompanied Elijah to several places, and on the other side Jordan Elijah was taken up from him to heaven, which occasioned great lamentation in him, 2Ki 2:1, but having the mantle of Elijah, he divided the waters of Jordan, and passed over, 2Ki 2:13, and the sons of the prophets at Jericho, perceiving the spirit of Elijah on him, showed him great respect, and proposed sending men to seek his master, which they did in vain, 2Ki 2:15, when he healed the waters at Jericho, at the request of the men of it, 2Ki 2:19, and the chapter is concluded with the destruction of forty two children at Bethel by bears, who mocked him, 2Ki 2:23.