Text -- 2 Kings 2:13 (NET)

2:13 He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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.

TSK: 2Ki 2:13

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

bank : Heb. lip, 1Ki 9:26

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

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.

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 2:13-18

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.

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.

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).

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

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

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

Bibliography

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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.